BX  7117  . S  5  185  3  v . 3 
Shepard,  Thomas,  1605-16A9. 
The  works  of  Thomas  Shepard 


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THE 


JUL    2    1968   '. 


WORKS 


OP 


THOMAS     SHEPARD, 


FIRST   PASTOR   OF 


THE  EIRST   CHURCH,   CAMBRIDGE,   MASS. 


MEMOIR  OF  HIS  LIFE  AND  CHARACTER. 


VOL.  Ill 


BOSTON : 

DOCTRINAL    TRACT    AND    BOOK    SOCIETY. 
1853. 


10-13 


CONTENTS 


VOLTOIE  III. 


THESES  SABBATIC^. 

OF  THE  THESES   CONCERNING  THE  MORALITY  OF  THE 
SABBATH. 

Pagb 

God  is  the  superior  Disposer  of  man's  time, 25,  26 

Man,  who  is  made  next  to  God,  and  to  return  to  his  rest  at 
the  end  of  the  larger  circle  of  his  life,  is  to  return  to 
him  at  the  end  of  the  lesser  circle  of  every  week,     .    .    26, 27 
What  a  moral  law  is  not, 28,  29 


14, 15.    How  a  divine  law  may  be  said  to  be  moral, 29 

16.  What  a  moral  law  is,  strictly  taken,       29 

17I20.  A  moral  law,  considered  in  a  strict  sense,  is  not  good  merely 
because  commanded,  but  is  therefore  commanded  be- 
cause it  is  good, 30-32 

21-23.  What  is  that  goodness  in  a  moral  law  for  which  it  is  com- 
manded,         33-35 

24  25.    By  what  rules  may  that  goodness  be  known,  which  are  four,    36,  37 
Divers  consectaries  flowing  from  the  description  of  a  moral 

law, 37-41 

26-28.    That  divine  determination  of  something  in  a  law  doth  not 

always  take  away  the  morality  of  it, 42-44 

29-37.    That  those  are  not  moral  laws  only,  which  are  known  to 

all  men  by  the  light  of  corrupt  nature, 44-51 

38.  That  the  whole  decalogue,  in  all  the  parts  of  it,  is  the 

moral  law  of  God:    Theses  30,  where  objections  are 

answered  to, 

39-42.    Three  sorts  of  laws  which  were  among  the  Jews,  moral, 

ceremonial,  judicial, 51-53 

43.  The  true  state  of  the  question  whether  the  Sabbath  be  a 

moral  or  ceremonial  law, ^'^ 

44, 45.    The  agreement  on  all  hands  how  far  the  law  of  the  Sab- 
bath is  moral, 5^'  ^^ 

3 


IV  CONTENTS. 

46.  Something  general  is  agreed  on,  and  whether  it  lies  under 

this  general,  viz.,  a  seventh  day, 57 

47.  The  chief  means  of  resolving  this  controversy  in  opening 

the  meaning  of  the  fourth  commandment,  ....  57-59 
48-52.  The  things  which  are  moral  in  the  fourth  commandment 
are  either  primarily  or  secondarily  moral.  Those 
things  which  are  primarily  and  generally  moral  in 
the  fourth  commandment  are  three:  1.  A  time  of 
worship.  2.  A  day.  3.  A  seventh  day  determined,  58-60 
53-55.  Not  the  worship  itself,  but  only  the  solemn  time  of  it  is  re- 
quired in  the  fourth  commandment,    61,62 

56-58.     How  holy  duties  are  for  time,       62,  63 

59-62.  Instituted  worship  is  not  directly  required  in  the  fourth,  but 
in  the  second  commandment,  wherein  the  meaning  of 
the  second  commandment  is  occasionally  cleared 
against  WallaBus, 64-69 

63.  If  the  moral  worship  itself  be  not  required  herein,  much 

less  is  the  whole  ceremonial  worship, 70 

64.  Neither  the  public  worship  only,  nor  Jewish  holy  days,  re- 

quired in  this  fourth  commandment, 71 

65.  Not  a  part  of  a  day,  but  a  whole  day,  is  moral,  by  the 

fourth  commandment, 72 

66.  67.    God's  wisdom  did  rather  choose  a  whole  day  together  for 

special  worship  than  borrow  a  part  of  every  day,    .    .  73 

68.  The  sin  of  Familists  and  others  who  allow  God  no  special 

day,  but  make  all  days  equal, 73 

69-71.     How  any  day  is  said  to  be  holy,  and  that  though  all  places 

are  alike  holy,  yet  all  days  are  not  therefore  alike  holy,  74,  75 
72-78.    Answer  to  such  scriptures  as  seem  to  make  all  days  alike 

holy  under  the  New  Testament, 75-79 

79.  The  chief  reason  why  some  abolish  the  day  of  the  Sabbath 

in  the  fourth  commandment  is  because  they  abandon  the 
whole  decalogue  itself  as  any  rule  of  life  unto  his  people,  80 

80.  An  inward  Sabbath  may  well  consist  with  a  Sabbath  day,  80 
81-85.    The  great  controversy  whether  the  law  be  a  rule  of  life  to 

a  believer,  discussed  in  sundry  theses, 83-86 

86-90.     The  Spirit  is  not  the  rule  of  life, 86-89 

91,  92.    Not  the  will  of  God's  decree,  but  the  will  of  his  command, 

is  the  rule  of  life, 90-92 

93.  The  fundamental  error  of  Antinomians, 92 

94.  The  rule  of  the  law  is  kept  in  Christ  as  matter  of  our  jus- 

tification, not  sanctification, 92 

95, 96.    How  Christ  is  our  sanctification  as  well  as  our  justification,  93 

97.         Duties  of  Christian  thankfulness  to  God  were  not  per- 


CONTENTS.  V 

formed  by  Christ  for  believers  under  that  notion  of 

thankfulness,  but  by  way  of  merit, 94 

98,  99.  Whether  a  believer  is  to  act  in  virtue  of  a  command,  .  94-96 
100  The  sin  of  those  who  affirm  that  Christian  obedience  is 

not  to  be  put  forth  by  virtue  of  a  command,    ...  97 

101.  To  act  by  virtue  of  a  commandment,  and  by  virtue  of 

God's  Spirit,  are  subordinate  one  to  another,     ...  99 

102-104.  "Whether  the  law  is  our  rule  as  given  by  Moses  on  Mount 

Sinai,  or  only  as  it  is  given  by  Christ  on  Mount  Sion,  99-101 
105, 106.  How  works  and  law  duties  are  sometimes  commended 

and  sometimes  condemned, 102 

107.  The  new  creature,  how  it  is  under  the  law, 102 

108, 109.  How  the  children  of  God  under  the  Old  Testament  were 

under  the  law  as  a  schoolmaster,  and  not  those  of 

the  New,       103-108 

110.  How  the  gospel  requires  doing,  and  how  not,  and  about 

conditional  promises  in  the  gospel, 109 

111.  Various  motives  to  obedience  from  the  law  and  gospel, 

from  God  as  a  Creator,  and  from  Christ  as  a  Re- 
deemer, do  not  vary  the  rule, 110 

112.  Unbelief  is  not  the  only  sin, Ill 

113.  Three  evils  arising  from  their  doctrine  who  deny  the  di- 

rective use  of  the  moral  law, 112 

114.  The  sin  of  such  as  deny  the  humbling  work  of  the  law 

under  gospel  ministrations, 112 

115, 116.  Their  error  who  will  not  have  a  Christian  pray  for  par- 
don of  sin,  or  mourn  for  sin,       118, 119 

117.  Whether  sanctification  be  a  doubtful  evidence,  and  may 

not  be  a  just  evidence,  and  whether  the  gospel  and 
all  the  promises  of  it  belong  to  a  sinner  as  a  sinner, 
and  whether  sight  of  corruption  be  (by  the  gospel) 
the  settled  evidence  of  salvation,  as  some  plead  for,  119 

118.  Whether  the  first  evidence  be  without  the  being,  or  only 

the  seeing  of  grace, 128 

119=         The  true  grounds  ofevidencing  God's  love  in  Christ  cleared,  131 

120-122.  Not  only  a  day,  nor  only  a  Sabbath  day,  but  a  seventh 
day  determined,  is  the  last  thing  generally  moral  in 

the  fourth  commandment, 133-135 

123, 124.  That  which  is  particularly  moral  herein  is  this  or  that 

particular  seventh  day,       138 

125.  The  morality  of  a  Sabbath  may  be  as  strongly  and  easily 
urged  from  the  commandment  of  observing  that 
particular  seventh  day  from  the  creation,  as  the 

morality  of  a  day, 139 

rt  * 


VI  CONTENTS. 

126-129.  It  is  not  in  man's  liberty  to  take  any  one  of  the  seven 

days  in  a  week  to  be  the  Christian  Sabbath,     .     .     .  139-141 

•130, 131.  A  determined  time  is  here  required,  but  not  what  nature, 
but  what  counsel,  shall  determine,  and  consequently 
this  or  that  seventh  day, 142, 143 

132, 133.  The  force  of  God's  example  in  resting  the  seventh,  and 

working  six  days,  how  far  it  extends, 143, 144 

134-136.  No  reason  that  God  must  have  a  seventh  year,  because 

he  will  have  a  seventh  day, 145 

137.  How  a  circumstance  of  time  is  capable  of  morality,    .     .  146 

138.  The   law  of  the  Sabbath  is  a  homogeneal  part  of  the 

moral  law,  and  is  therefore  moral ;  and  whether  it 

be  moral  in  respect  of  the  letter, 146 

139.  Whether  the  decalogue  is  said  to  be  the  moral  law  in  re- 

spect of  the  greater  part  only, 147 

140-150.  The  law  of  the  Sabbath  hath  equal  glory  with  all  the 

other- nine  morals,  ana  hath  therefore  equal  morality,  148-154 
151-161.  The  Sabbath  was  given  as  a  moral  law  to  man  in  in- 

nocency,        155-158 

162-173.  The  Sabbath  said  to  be  sanctified,  (Gen.  ii.,)  not  merely 

in  a  way  of  destination  or  anticipation, 158-165 

174-176.  Adam  in  innocency  might  need  a  Sabbath, 166-168 

177.          No  types  of  Christ  given  to  man  in  innocency,  ....  168 
178-188.  The  Sabbath  was  no  type  in  respect  of  its  original  in- 
stitution,         169-174 

189-193.  The  heathens,  by  the  light  of  corrupt  nature,  had  some 

kind  of  knowledge  of  the  Sabbath, 174-176 

194-197.  The  law  of  nature  diversely  taken,  and  what  it  is,  .     .     .  176-179 

198.  No  argument  to  prove  the  Sabbath  ceremonial,  because 

Christ  appointed  no  special  day  for  the  Lord's  supper,  179 

199.  No  argument  to  prove  the  Sabbath  ceremonial,  because 

it  is  reckoned  among  the  ceremonials, 179 

200.  Christ  is  not  said  to  be  the  Lord  of  the  Sabbath,  because 

it  was  ceremonial, 180 

201.  Though  the  Sabbath  be  made  for  man,  yet  it  is  not  there- 

fore ceremonial, 181 

202.  A  fond  distinction  of  the  Sabbath  in  sensu  mystico  et  Uterali,  1 82 

203.  Although  we  are  bound  to  rest  every  day  from  sin,  yet 

we  are  not  therefore  to  make  every  day  a  Sabbath,  182 

204.  205.  The  Sabbath  was  not  proper  to  the  Jews,  because  they 

only  were  able  (as  some  say)  to  observe  the  exact 

time  of  it, 182,183 

206,  207.  An  answer  to  M.  Carpenter's  and  Heylin's  new-invented 

argument  against  the  morality  of  the  Sabbath,    .    .  184 


CONTENTS.  Vll 

n.      OF   THE   THESES    CONCERNING    THE    CHANGE   OF   THE 
SABBATH. 

1.  Sufficient  light  in  Scripture  for  change  of  the  Sabbath,       .  187 

2.  Apostolical  unwritten  traditions  no  ground  for  change  of  it,  188 
3           Neither  church's  custom,  nor  any  imperial  law,  ground  of 

1 88 
the  change  of  it, 

4-6.       How  the  observation  of  the  Christian  Sabbath  ariseth  from 

the  fourth  commandment,        ^^^ 

7-9.       How  the  first  day  in  the  week  may  be  called  the  seventh  day,  1 89-1 91 

10-12.  The  will  of  God  the  efficient   cause,  the  resurrection   of 

Christ  the  moral  cause,  of  the  change  of  the  Sabbath,  191, 192 

13-15.  The  ascension  no  ground  of  the  change  of  the  Sabbath,    .  192, 193 

16,  17.  The  rest  of  God  being  spoiled  in  his  first  creation  by  the 

sin  of  man,  hence  the  day  of  rest  may  be  well  changed,  193, 194 

18, 19.  Neither  the  three  days'  resting  of  Christ  in  the  grave,  nor 
the  thirty-three  years  of  Christ's  labor,  the  ground  of 
our  labor  and  rest  now, 194, 195 

20.        Not  only  Christ's  resurrection,  but  an  affixed  type  to  the 

first  Sabbath,  is  the  ground  of  the  abrogation  of  it,     .  195 

21-24.  What  the  affixed  type  to  the  Sabbath  is, 195-198 

25.  The  mere  exercises  of  holy  duties  upon  a  day  are  not  any 

true  ground  to  make  such  a  day  the  Christian  Sabbath,  199 

26.  How  holy  duties  on  a  day  may  evince  a  Sabbath  day,    .     •  199 
27-29.  The  first  day  of  the  week  honored  by  the  primitive  churches 

from  the  commandment  of  the  Lord  Jesus,  .  .  •  .199,200 
30-33.  The  apostle's  preaching  on  the  Jewish  Sabbath  doth  not 

argue  it  to  be  the  Christian  Sabbath, 201,  202 

•^4         The  first  day  of  the  week  proved  to  be  the  Christian  Sab- 

bath  by  divine  institution, ^"* 

35.  The   first   place  alleged  for  the  Christian  Sabbath    (Acts 

XX.  7 )  cleared  by  nine  considerations, 204 

36.  The  second  place   (from  1    Cor.   xvi.  1,  2)   cleared   from 

seven  considerations, 

37-^9,  The  third  scripture    (Rev.  i.  10)    cleared  by  two  general 

branches,       210,211 

40.  How  the  Christian  Sabbath  ariseth  from  the  fourth  com- 

mandment, although  it  be  not  particulariy  named  in  it,  213 

41.  The  error  of  those,  especially  in  the  eastern  churches,  who 

observed  two  Sabbaths, 214 

42,43.  How  the  work  of  redemption  may  be  a  ground  for  all  men 

to  observe  the  Sabbath, 214 

44.        How  far  the  judgment  of  God  upon  profaners  of  the  Lord's 

day  is  of  force  to  evince  the  holiness  of  the  Sabbath,    .  215 

VOL.    III.  1 


Vlll  CONTENTS. 

III.    OF   THE   THESES    CONCERNING   THE   BEGINNING   OF   THE 
SABBATH. 

1,2.      Five  several  opinions  concerning  the  beginning  of  the  Sabbath,  216 

3-12.     The  time  for  beginning  of  the  Sabbath  not  according  to 

the  various  customs  of  divers  nations, 216-218 

13-27.  The  time  of  the  artificial  day  not  the  beginning  and  end 

of  the  Sabbath,  as  it  begins  and  ends, 218-222 

28-47.  The  beginning  of  the  Sabbath  not  midnight, 222-228 

48, 49.  The  morning  doth  not  begin  the  Sabbath, 228 

50-57.  That  place  of  Matt,  xxviii.  1,  usually  alleged  for  the  be- 
ginning of  it  in  the  morning,  cleared, 229-233 

58.  The  resurrection  of  Christ  not  aimed  at  by  the  evangel- 
ists to  be  made  the  beginning  of  the  day,  although  it 

be  of  the  change  of  it, 233 

59-63.  John  xx.  10,  cleared, 234-236 

64-67.  Paul's  preaching  till  midnight  no  argument  of  the  begin- 
ning of  the  Sabbath  in  the  morning, 237-239 

68.  The  various  acceptation  of  the  word  day  and  morrow  to 
answer  many  proofs  alleged  for  beginning  the  Sab- 
bath in  the  morning, 239 

69-71.  Some  that  hold  the  beginning  of  the  Sabbath  was  from 
even  to  even  until  Christ's  resurrection,  and  then  the 
time  was  changed,  confuted, 239-241 

72.  There  is  not  the  like  reason  for  the  Sabbath  to  begin  at 

the  first  moment  of  Christ's  entrance  into  his  rest,  as 

for  the  first  Sabbath  at  the  beginning  of  the  Father's  rest,  243 

73,  74.  The  reasons  for  the  change  of  the  day  are  not  the  same  for 

the  change  of  the  beginning  of  the  day, 243,  244 

75.  The  conceived  fitness  for  the  beginning  of  the  Sabbath  in 

the  morning  rather  than  in  the  evening  is  a  vanity,  .     .  244 

76,  77.  The  evening  begins  the  Christian  Sabbath, 244 

78-80.  The  place  Gen.  i.  2,  cleared, 245 

81-85.  The  darkness  mentioned  Gen.  i.  2  was  not  punctum  temporis,  245,  246 

86-89.  The  separation  of  light  and  darkness  (Gen.  i.  2)  cleared,  247,248 
90-93.  Levit.  xxiii.  32  proves  the  beginning  of  the  Sabbath  at 

evening, 248,249 

94-96.  Nehemiah  an  exemplary  pattern  for  beginning  the  Sabbath 

at  evening, 250 

97-99.  Those   that  prepared  for  the  burial  of  Christ  began  their 

Sabbath  in  the  evening, 251,252 

100.  Christ's  lying  three  days  in  the  grave, 252 

101,  2.  Those  northern  countries  who  have  the  sun  in  view  divers 

weeks  together  in  a  year  yet  know  when  to  begin  the  day,  252 


CONTENTS.  IX 


IV.     OF   THE    THESES    CONCERNING   THE    SANCTIFICATION    OF 
THE    SABBATH. 

1. '  The  word  Sabbath,  what  it  signifies, 254 

2.  All  weekly  labor  for  the  rest  of  the  Sabbath, 254 

3.  The  rest  of  the  Sabbath  the  means  for  a  higher  end,  .  .  254 
4-9.  As  strict  a  rest  now  required  as  was  formerly  among  the 

Jews,  and  those  places  cleared  which  seem  contrary,     .  254-256 

10.        What  work  forbidden  on  the  Sabbath  day, 257 

11-13.  Servile  work  forbidden,  and  what  is  a  servile  work,  .  .  .257-259 
14-19.  The  holiness  required  upon  the  Sabbath  in  five  things,.  .  259-262 
20.        A  lamentation  for  profanation  of  the  Sabbath, 263 


A  WHOLESOME   CAVEAT    FOR  A  TIME  OF 
LIBERTY. 

Transgression  cause  of  war, 285 

Forsaking  the  Lord  the  provoking  sin, 285 

What  is  meant  by  service, " 286 

God  justified  in  his  judgments, 286 

The  Lord's  end  gracious  in  his  corrections, 286 

Bondage  caused  by  casting  off  God's  government, 287 

Knowledge  twofold,  notional  and  experimental, 287 

God's  government  over  his  people  twofold,  outward  and  inward,  288 

God's  external  government  either  in  churches  or  commonwealth,  289 

God's  wisdom  seen  in  subordination  of  all  things  to  himself,     .     .  289 

God  takes  his  own  time  to  punish  those  that  cast  ofi"  his  government,  290 

God  turning  the  edge  of  lawful  authority  against  us, 291 

God  giving  up  to  be  oppressed  of  one  another, 291 

God  taking  away  of  good  governors  from  us, 291 

Just  with  God  that  those  who  would  not  be  under  his  government 

should  be  under  the  power  of  lust, 292 

God  brings  into  bondage  that  we  may  know  the  better  how  to 

prize  liberty, 293 

To  be  under  Christ's  government  the  sweetest  liberty, 293 

Why  God  deprives  churches  of  their  liberties, 294 

Sins  for  which  God  casts  people  from  under  his  government,  .  .  296 
Why  some  are  delivered  up  to  the  bondage  of  lust  who  seem  to  be 

delivered  from  it, 297 


X  CONTENTS. 

Difference  of  the  saints'  bondage  under  sin  and  Satan  from  others,  297-299 

Wherein  the  inward  goveniment  of  Christ  consists, 300 

When  the  government  of  Christ  is  east  off,  Christ  himself  to  be 

received, 301 

When  the  soul  receives  Christ  himself, 302 

AVliole  soul  must  close  with  the  whole  will  of  Christ, 302-304 

Will  of  Christ  directing  or  correcting, 304 

Will  of  Christ  cast  off  in  judgment  or  practice, 305 

Come  to  Christ  for  strength  to  do  his  will, 306 

The  benefits  of  receiving  Christ  for  strength, 307 

How  men  refuse  to  do  this, 308 

For  what  ends  we  must  submit  to  Christ, 309 

The  church  Christ's  kingdom, 310 

Threefold  power  of  Christ  in  the  church, 310 

Supreme  power  of  Christ  in  his  church, 311 

Breach  of  covenant  a  provoking  sin, 312 

Breach  of  covenant  procures  the  desolation  of  churches,       ...  313 

Setting  up  human  inventions  casting  off  Christ, 314 

Sin  of  casting  off  ordinances  for  temporal  advantages,  ....  315-318 
Secret  pollution  of  ordinances  what  drives  the  Lord  away,  .  .  .  318,  319 
To  come  to  ordinances,  and  not  to  Christ  in  them,  is  to  cast  off  Christ,  320 

We  must  be  content  with  nothing  short  of  the  power  of  the  life 

of  Christ, 322 

The  church  the  highest  tribunal  of  Christ  on  earth, 323 

What  power  given  the  church, 323,  324 

Neglect  of  living  in  church  society, 324 

Power  of  binding  and  loosing, 325 

Duty  of  church  members  to  edify  one  another, 326 

Means  of  edification, 327-330 

Hinderances  of  mutual  edification,       330,  331 

Power  of  church  officers, 331-339 

The  sin  of  those  who  usurp  it, 333 

The  evil  of  not  submitting  to  them, 336 

Miscarriage  of  church  members, 338 

Commonwealths,  when  ordered  according  to  Christ's  will,  are  his 

kingdom, 339 

No  one  form  of  civil  government  jure  divino, 340 

We  must  be  subject  to  the  civil  magistrate,  and  why, 341 

When  this  subjection  is  cast  off, 342 

Whether  he  may  punish  sins  after  the  first  table, 342,  343 

Error  and  heresy  die  by  opposition,  truth  thrives  the  more,    .     .     ,  343 

Error  and  heresy  may  not  make  what  laws  they  please,     ....  343 

Two  things  occasion  tlie  breach  of  all  laws, 343 


CONTEXTS.  ^^ 

344 

Seldom  a  persecutor,  but  he  is  an  adulterer, •     •    •  ^^^ 

The  evil  of  loose  company,    .     •     ■     •     '     '     *     ; qi4  345 

Soldiers  not  to  neglect  the  command  of  the.r  leaders, 344,345 

Townsmen  should  obey  town  orders, 345  346 

God's  laws  only  absolutely  bind  conscience,      •••••'•' 

AU  good  laws  either  expressly  mentioned  in  the  word,  or  deduced  ^^^ 

from  it, '.    '    '  ,, 347 

Whv  all  laws  should  be  according  to  the  word,     •••;■••  , 

Human  laws,  agreeable  to  the  word,  bind  conscence,  and  -■hy._ 

What  a  Christian  should  do  in  case  they  be  not  accordmg  to  the  ^^^ 

word, 1  '  348 

Things  indifferent  not  to  be  restrained  by  law, ^^^ 

Laws  for  public  good  to  be  submitted  to, '  ^^^ 

Of  breach  of  laws  merely  penal, ^^^ 

The  sin  of  servants  not  subject  to  their  masters, 

In  places  of  liberty,  most  danger  of  licentiousness         •     '     '     '     * 

God  hath  many  ways  to  bring  into  bondage  .hen  h.s  government  ^^^^  ^^^ 

is  cast  off, 352 

Reason  to  be  thankful  for  our  liberties, *.*.*.*  352,  353 

Means  of  thankfulness,       ^^^  g^^ 

Ways  in  which  liberty  may  be  abused, '  ^^^ 

Look  not  for  an  earthly  paradise  of  Christ,  .     .     •    '    -^   '    '     ,    ' 
Spiritual   refreshments  abundant  recompense  for  temporal  dis^  ^^^ 

tresses, *  355 

Motives  to  come  under  Christ's  government,    ;••;•''*  ^.g 

Difference  between  God's  service  and  the  service  of  others,  .    .    .  356 

Wherein  to  submit  to  Christ, • 

Every  one  to  whom  the  gospel  comes  bound  to  beheve,     ....  35« 

Objections  against  believing  answered,     •     •     •     • ^^g 

Love  to  Christ  an  evidence  that  we  are  his, •  ^^^ 

How  great  a  sin  to  neglect  this, ^^^ 

Means  to  submit  to  Christ, • 


INEFrECTUAL  HEARING   OP  THE  WORD. 

.     .  363 

Christ  the  true  Messiah, ^^^ 

What  was  the  Father's  testimony, ^^^ 

Two  degrees  of  knowing  God, ;    ''■    '    '  „. .  o^r 

A  man  may  hear  the  word,  and  not  hear  God  speaking  m  it,     .    .  364  3t,b 


^11 


CONTENTS. 


Why  the  saints  find  such  alterations  in  themselves  when  they  hear 

the  word, 367,  368 

How  are  we  to  know  whether  we  have  heard  the  Lord's  voice  in 

the  word, 369-371 

God's  voice  carries  home  Christ, 372 

The  efficacy  of  the  word  may  lie  hid, 373 

The  efficacy  of  the  word  may  be  lost  after  it  hath  been  felt,  .     .     .  373,  374 

Not  needful  always  to  feel  it  alike, 373,  374 

Not  preserved  in  a  spirit  of  prayer, 374 

Not  thankfulness  for  the  good  found, 376 

A  double  virtue  in  the  word  to  beget  and  nourish, 377 

Efficacy  of  the  word  appears  in  a  power  of  conflict  against  corruption,  378 

Feeling  the  efficacy  of  the  w^ord  an  evidence  of  election,  ....  378 

Victory  against  sin  either  complete  or  incomplete, 379 

Ministers  how  to  preach, 380 

Rest  not  in  outward  hearing, 380 

How  to  hear  the  word  effectually,  . 380 

Come  to  hear,  mourning  under  a  sense  of  infirmities, 380 

How  to  hear  God  speaking  in  the  word, 381 

Trust  not  to  the  outward  word,  but  to  the  grace  of  God  with  it,    .  381 

Place  our  happiness  in  closing  with  the  word, 381,382 

Every  tittle  of  the  word  cost  the  blood  of  Christ, 383 

If  not  under  the  power  of  the  word,  we  are  under  the  power  of  lust,  383 

The  comfort  of  the  word  remains  till  death,  yea,  unto  eternal  life,  383 


MEDITATIONS    AND    SPIRITUAL    EXPERIENCES, 385 

(Preface,  By  David  Brainerd,) ,  387 

THE  CLEAR  SUNSHINE   OF  THE   GOSPEL  BREAKING  FORTH 

UPON   THE   INDIANS    IN   NEW   ENGLAND, 445 

THE   CHURCH    MEMBERSHIP    OF    CHILDREN, 517 


THESES     SABBATIC^, 


THE  DOCTRINE 


THE    SABBATH; 

WHEREIN    AKE    CLEARLY    DISCUSSED 

THE    MORALITY,    TIIE    CHANGE,    THE    BEGIXXIXG,    AND 
THE   SANCTIFICATIOX   OF  THE   SABBATH, 

DIVERS    CASES    OF    CONSCIENCE    RESOLVED, 

a:;d  the  moe.vl  law,  as  a  rule  of  life  to  a  believer, 
occasionally  and  distinctly  handled 


Neh.  xiii.  17,  18.  —  "  What  evil  thinsj  is  this  that  ye  do,  and  profane 
the  Sabbath  day  ?  Did  not  your  fathers  thus,  and  did  not  our  God 
bring  all  this  evil  upon  us,  and  upon  this  city  ?  yet  ye  bring  more 
■s^Tath  upon  Israel  by  profaning  the  Sabbath." 

Jer.  xvii.  24,  25.  —  "  If  ye  hallow  the  Sabbath,  to  do  no  work  therein, 
then  shall  there  enter  into  the  gates  of  this  city  kings  and  princes." 


PREFACE 


OF 


THE   AUTHOR    TO    THE    READER. 


That  a  seventh  part  of  time  hath  been  religiously  and  univer- 
sally observed  both  under  the  law  and  under  the  gospel,  is  without 
all  controversy;  the   great  doubt  and  difficulty  which  now  re- 
mains concerning  this  time  is  the  morahty  of  it,  whether  it  was 
thus  observed  in  the  Christian  churches  by  unwritten  tradition, 
or  by  divine  commission ;  whether  from  the  churches'  custom,  or 
Christ's   command ;    whether  as  a  moral  duty,  or  as  a  human 
law :  for  although  some  would  make  the  observation  of  such  a 
portion  of  time  the  sour  fruit  of  the  Ebionites'  superstitious  doc- 
trines, yet  all  the  ancient  and  best  writers  in  the  purest  times  do 
give  such  honor  to  it,  that  whoever  doubts  of  it  must  either  be 
utterly  ignorant,  or  willfully  blinded  in  the  knowledge  of  the  his- 
tories and  doctrines  of  those  times,  and  must  desire  a  candle  to 
show  them  the  sun  and  noonday.     Clemens  only  seems  to  cast 
some  stains  on  it  by  making  all  days  equal,  and  every  day  a  Sab- 
bath ;  but  upon  narrow  search,  his  meaning  may  appear,  not  to 
deny  the  observation  of  the  day,  but  only  to  blame  the  froth  and 
vanity  of  sundry  Christians,  who,  if  they  externally  observed  the 
day,  they  cared  not   how  they  lived  every  day  after :  nor  is  it  to 
be  Pondered  at  if  Origen  turn  this  day  sometime  into  an  allegory 
and  a  continual  spiritual  rest  day,  who   miserably  transforms 
(many  times)  the  plainest  Scriptures  into  such  shapes,  and  turns 
their  substance  into  such  shadows,  and  beating  out  the  best  of  the 
kernels,  feeds  his  guests  with  such  chaff  and  husks  ;  and  although 
many  other  festivals  were  observed  by  those  times,  which  may 

9 


10  PREFACE. 

make  the  Sabbath  suspected  to  be  born  out  of  the  same  womb 
of  human  custom  with  the  rest,  yet  we  shall  find  the  seventh 
day's  rest  to  have  another  crown  of  glory  set  upon  the  head  of  it 
by  the  holy  men  of  God  in  those  times  than  upon  those  which 
superstition  so  soon  hatched  and  brought  forth ;  so  that  they  that 
read  the  histories  of  those  times,  in  observing  two  Sabbaths  in 
some  places,  Easter,  Whitsunday,  yea,  divers  ethnic  and  heathen- 
ish days,  will  need  no  other  comment  on  those  texts  of  Paul, 
wherein  he  condemns  the  observation  of  days ;  which,  beginning 
to  fly  abroad  in  the  daylight  of  the  apostles,  might  well  outface 
the  succeeding  ages,  and  multiply  with  more  authority  in  darker 
times  ;  yet  so  as  that  the  seventh  day's  rest  (call  it  what  you 
will)  still  kept  its  place  and  ancient  glory,  as  in  the  sequel  shall 
appear. 

When,  therefore,  the  good  will  of  Him  who  dwelt  in  the  burn- 
ing bush  of  the  afflicted  primitive  churches  gave  princes  and 
emperors  to  be  their  nursing  fathers,  pious  Constantine,  among 
other  Christian  edicts,  enjoins  the  observation  of  the  Lord's  day ; 
wherein  (if  he  was  bound  by  his  place  to  be  a  nourishing 
father)  he  went  not  beyond  his  commission,  in  swaddling  and 
cherishing  this  truth  and  appointment  of  Christ,  and  not  suffer- 
ing it  to  die  and  perish  through  the  wickedness  of  men  ;  the 
power  of  princes  extending  to  see  Christ's  laws  observed,  though 
not  to  impose  any  human  inventions  and  church  constitutions  of 
their  own.  It  is  true,  indeed,  that  this  princely  edict  was  mixed 
with_  some  imperfection  and  corruption,  it  falling  too  short  in 
some  things,  and  extending  too  far  in  others";  but  there  is  no  just 
cause  for  any  to  stumble  much  at  this,  that  knows  the  sick  head 
and  heart  by  the  weak  and  feeble  pulse  and  cross  temper  of  those 
clouded  though  otherwise  triumphing  times. 

The  successors  of  this  man  child  (born  out  of  the  long  and 
weary  throes  of  the  poor  travailing  church)  were  enlarged  gener- 
ally in  their  care  and  conscience  to  preserve  the  religious  honor 
due  to  this  day,  until  the  time  of  Charles  the  Great,  who,  in  the 
latter  end  of  his  reign,  observing  how  greatly  the  Sabbath  was 
profaned,  (especially  by  the  continuance  and  lewdness  of  church- 


I'll  E  FACE.  11 

men.)  did  therefore  call  five  national  councils,  (which  I  need  not 
here  mention,)  in  all  which  the  Sabbath  is  advanced  to  as  strict 
observation  to  the  full  as  hath  been  of  late  years  condemned  by 
some  in  the  Sabbatarian  reformers,  that  it  is  a  wonder  how  any 
man  should  cast  off  all  shame,  and  so  far  forget  himself  as  to 
make  the  Sabbath  a  device  of  Fulco,  or  Peter  Bruis,  Eustachius, 
or  the  Book  at  Golgotha,  and  put  the  visor  of  novelty  upon  the 
aged  face  of  it,  as  if  it  w^ere  scarce  known  to  any  of  the  martyrs 
in  Queen  Mary's  time,  but  receiving  strength  and  growth  from 
Master  Perkins,  w^as  first  hatched  and  received  life  from  under 
the  wings  of  a  few  late  disciplinarian  zealots. 

And  it  can  not  be  denied  but  that  the  Sabbath  (like  many  other 
precious  appointments  and  truths  of  God)  did  shake  off  her  dust, 
and  put  on  her  comely  and  beautiful  garments,  and  hath  been 
much  honored  and  magnified,  since  the  times  of  the  reformation ; 
the  doctrine  and  darkness  of  Popery  (like  that  of  the  Phari- 
sees) not  only  obscuring  the  doctrine  of  faith,  but  also  of  the  law 
and  obedience  of  faith,  and  so  hath  obscured  this  of  the  Sabbath  ; 
only  herein  they  did  excel  their  forefathers  the  scribes  and 
Pharisees,  for  these  added  their  own  superstitious  resting  from 
things  needful  and  lawful  to  their  merely  external  observation 
of  the  day  ;  but  they  (unto  their  external  observation  of  the 
name  of  the  day)  added  their  abominable  profanations  to  it,  in 
May  games,  and  May  poles,  in  sports  and  pastimes,  in  dancing 
and  revelings,  and  so  laid  it  level,  and  made  it  equal,  (in  a  man- 
ner,) to  the  rest  of  their  holy  days  ;  that  as  they  came  to  shuiiie 
out  tlie  second  commandment  almost  out  of  the  decalogue,  so 
in  time  they  came  to  be  blinded  with  that  horror  of  darkness,  as 
to  translate  the  words  of  the  commandment  into  some  of  their 
catechisms,  remember  to  keep  the  holy  festivals ;  and  therefore 
those  worthies  of  the  reformation  who  have  contended  for  all  that 
honor  which  is  due  to  this  day  are  unjustly  aspersed  for  plead- 
ing for  a  Jewish  and  superstitious  strictness,  when  the  cause  they 
handle  is  no  other,  in  truth,  than  to  vindicate  the  Sabbath,  both  in 
the  doctrine  and  observation  of  it,  from  Papists'  profaneness ; 
and  therefore  all  the  world  may  see,  that  under  pretense  of  op- 


12  rREFACE. 

posing  ill  others  a  kind  of  Judaizing  upon  this  day,  the  adversa- 
ries of  it  do  nothing  else  but  maintain  a  gross  point  of  practical 
Poperj,  who  are  by  law  most  ignorant  and  gross  profaners  of 
this  day ;  and  therefore  when  many  of  Christ's  servants  are 
branded  and  condemned  for  placing  so  much  of  religion  in  the 
observation  of  this  day,  and  yet  Bishop  White  and  some  others 
of  them  shall  acknowledge  as  much  as  they  plead  for,  if  other 
festivals  be  taken  in  with  it  ordained  by  the  church,  (as  that  they 
are  the  nursery  of  religion  and  all  virtue,  a  means  of  planting 
faith  and  saving  knowledge,  of  heavenly  and  temporal  blessings, 
and  the  profanation  of  them  hateful  to  God  and  all  good  men 
that  fear  God,  and  to  be  punished  in  those  which  shall  offend,) 
they  do  hereby  plainly  hold  forth  what  market  they  drive  to, 
and  what  spirit  acts  them  in  setting  up  man's  posts  by  God's 
pillars,  and  in  giving  equal  honor  to  other  festivals  and  holy  days, 
which  those  whom  they  oppose  do  maintain  as  due  to  the  Sab- 
bath alone,  upon  better  grounds. 

The  daystar  from  on  high  visiting  the  first  reformers  in  Ger- 
many, enabled  them  to  see  many  things,  and  so  to  scatter  much, 
yea,  most,  of  the  Popish  and  horrible  darkness  which  generally 
overspread  the  face  of  all  Europe  at  that  day  ;  but  divers  of  them 
did  not  (as  well  they  might  not)  see  all  things  with  the  like 
clearness,  whereof  this  of  the  Sabbath  hath  seemed  to  be  one: 
their  chief  difficulty  lay  here ;  they  saw  a  moral  command  for  a 
seventh  day,  and  yet  withal  a  change  of  that  first  seventh  day, 
and  hence  thought  that  something  in  it  was  moral  in  respect  of 
the  command,  and  yet  something  ceremonial,  because  of  the 
change  ;  and  therefore  they  issued  their  thoughts  here,  that  it 
was  partly  moral  and  partly  ceremonial,  and  hence  their  observa- 
tion of  the  day  hath  been  (answerable  to  their  judgments)  more 
lax  and  loose  ;  whose  arguments  to  prove  the  day  partly  ceremo- 
nial have  (upon  narrow  examination)  made  it  wholly  ceremo- 
nial ;  it  being  the  usual  unhappiness  of  such  arguments  as  are 
produced  in  defense  of  a  lesser  error  to  grow  big  with  some 
man  child  in  them,  which  in  time  grows  up,  and  so  serve  only 
to   maintain   a   far   greater;    and   hence   by  that   part  of  the 


rREFACE.  13 

controversy  they  have  laid  foundations  of  much  looseness  upon 
that  day  among  themselves,  and  ha^■e  unawares  laid  the  corner 
stones  of  some  gross  points  of  Familism,  and  strengthened  hereby 
the  hands  of  Arrainians,  malignants,  and  prelates,  as  to  profane 
the  Sabbath,  so  to  make  use  of  their  principles  for  the  introduc- 
tion of  all  human  inventions  under  the  name  and  shadow  of  the 
church,  which  if  it  hath  power  to  authorize  and  establish  such 
a  day  of  worship,  let  any  man  living  then  name  what  invention 
he  can,  but  that  it  may  much  more  easily  be  ushered  in  upon  the 
same  ground  ;  and  therefore,  though  posterity  hath  cause  forever 
to  admire  God's  goodness  for  that  abundance  of  light  and  life 
poured  out  by  those  vessels  of  glory  in  the  first  beginnings  of 
reformation,  yet  in  this  narrow  of  the  Sabbath  it  is  no  w^onder  if 
they  stepped  a  little  beside  the  truth  ;  and  it  is  to  be  charitably 
hoped  and  believed,  that,  had  they  then  foreseen  what  ill  use 
some  in  after  ages  would  make  of  their  principles,  they  would 
have  been  no  otherwise  minded  than  some  of  their  followers  and 
friends,  especially  in  the  churches  of  Scotland  and  England,  who 
might  well  see  a  little  farther  (as  they  use  to  speak)  when  they 
stood  upon  such  tall  men's  shoulders. 

It  is  easy  to  demonstrate  by  Scripture  and  argument,  as  well 
as  by  experience,  that  religion  is  just  as  the  Sabbath  is,  and 
decays  and  growls  as  the  Sabbath  is  esteemed:  the  immediate 
honor  and  w^orship  of  God,  which  is  brought  forth  and  swaddled 
in  the  three  first  commandments,  is  nursed  up  and  suckled  in  the 
bosom  of  the  Sabbath.  If  Popery  will  have  gross  ignorance  and 
blind  devotion  continued  among  its  miserable  captives,  let  it  then 
be  made  (like  the  other  festivals)  a  merry  and  a  sporting  Sab- 
bath ;  if  any  state  'would  reduce  the  people  under  it  to  the 
Romish  faith  and  blind  obedience  again,  let  them  erect  (for  law- 
ful pastimes  and  sports)  a  dancing  Sabbath  ;  if  the  God  of  this 
world  would  have  all  professors  enjoy  a  total  immunity  from  the 
law  of  God,  and  all  manner  of  licentiousness  allowed  them  with- 
out check  of  conscience,  let  him  then  make  an  every-day  Sabbath. 
If  there  hath  been  more  of  the  power  of  godliness  appearing  in 
that  small  inclosure  of  the   British   nation  than    in  those  vast 

VOL.  III.  2 


14  PUEFACt. 

continents  elsewhere,  where  reformation  and  more  exact  church 
discipline  have  taken  place,  it  cannot  well  be  imputed  to  any  out- 
ward means  more  than  their  excelling  care  and  conscience  of 
honoring  the  Sabbath  ;  and  although  Master  Rogers,  in  his  Pref- 
ace to  the  39  Articles,  injuriously  and  wretchedly  makes  the 
strict  observation  of  the  vSabbath  the  last  refuge  of  lies,  by  which 
stratagem  the  godly  ministers  in  former  times,  being  driven  out 
of  all  their  other  strongholds,  did  hope  in  time  to  drive  out  the 
prelacy,  and  bring  in  again  their  discipline,  yet  thus  much 
may  be  gathered  from  the. mouth  of  such  an  accuser,  that  the 
worship  and  government  of  the  kingdom  and  church  of  Christ 
Jesus  is  accordingly  set  forward  as  the  Sabbath  is  honored. 
Prelacy,  Popery,  profaneness  must  down,  and  shall  down  in 
time,  if  the  Sabbath  be  exactly  kept. 

But  why  the  Lord  Christ  should  keep  his  servants  in  Eng- 
land and  Scotland  to  clear  up  and  vindicate  this  point  of 
the  Sabbath,  and  welcome  it  with  more  love  than  some  pre- 
cious ones  in  foreign  churches,  no  man  can  imagine  any  other 
cause  than  God's  own  free  grace  and  tender  love,  whose  wind 
blows  where  and  when  it  will ;  Deus  nobis  hcec  otia  fecit,  and 
the  times  are  coming  wherein  God's  work  will  better  declare  the 
reason  of  this  and  some  other  discoveries  by  the  British  nation, 
which  modesty  and  humilty  would  forbid  all  sober  minds  to  make 
mention  of  now. 

That  a  seventh  day's  rest  hath  (therefore)  been  of  universal 
observation,  is  without  controversy;  the  morality  of  it  (as  hath 
been  said)  is  now  the  controversy.  In  the  primitive  times,  when 
the  question  was  propounded,  Servasti  Dominicwn  ?  (Hast  thou 
kept  the  Lord's  day  ?)  their  answer  was  generally  this :  Chris- 
tianus  sum  ;  intermittere  nonpossum,  (i.  e.,  I  am  a  Christian  ;  I  can 
not  neglect  it.)  The  observation  of  this  day  was  the  badge  of 
their  Christianity.  This  was  their  practice ;  but  what  their 
judgment  was  about  the  morality  of  it  is  not  safe  to  inquire  from 
the  tractates  of  some  of  our  late  writers  in  this  controversy ;  for 
it  is  no  wonder  if  they  that  thrust  the  Sabbath  out  of  para- 
dise, and  banish  it  out  of  the  world  until  Moses'  time,  and  then 


PREFACE.  15 

make  it  a  mere  ceremony  all  his  time  till  Christ's  ascension.  If 
since  that  time  they  bring  it  a  peg  lower,  and  make  it  to  be  a 
human  constitution  of  the  church,  rather  than  any  divine  insti- 
tution of  Christ  Jesus,  —  and  herein  those  that  oppose  the  morality 
of  it  by  dint  of  argument,  and  out  of  candor  and  conscience, 
propose  their  grounds  on  which  they  remain  unsatisfied,  —  I  do 
from  my  heart  both  highly  and  heartily  honor,  and  especially  the 
labors  of  Master  Primrose  and  Master  Ironside,  many  of  whose 
arguments  and  answers  to  what  is  usually  said  in  defence  of  the 
morality  of  the  day,  wdioever  ponders  them  shall  find  them 
heavy ;  the  foundations  and  sinews  of  whose  discourses  I  have 
therefore  had  a  special  eye  to  in  the  ensuing  theses,  with  a  most 
free  submission  of  what  is  here  returned  in  answer  thereto,  to 
the  censure  of  better  minds  and  riper  thoughts  ;  being  verily 
persuaded,  that  w^hoever  finds  no  knots  or  difficulties  to  humble 
his  spirit  herein,  either  knows  not  himself,  or  not  the  controversy. 
But  as  for  those  whose  chief  arguments  are  reproaches  and  re- 
vilings  of  imbittered  and  corrupt  hearts,  rather  than  solid  reasons 
of  modest  minds,  I  wholly  decline  the  pursuit  of  such  creatures, 
whose  weapons  is  their  swell,  and  not  any  strength,  and  do  leave 
them  to  His  tribunal  who  judgeth  righteously,  for  blearing  the 
eyes  of  the  world,  and  endeavoring  to  exasperate  princes,  and 
make  wise  men  believe  that  this  doctrine  of  the  Sabbath  is  but  a 
late  novelty  ;  a  doctrine  tending  to  a  high  degree  of  schism ;  a 
fanatic  Judaizing,  like  his  at  Tewksbury  ;  Sabbata  sancta  colo,  i.  e., 
a  piece  of  disciplinary  policy  to  advance  Presbytery ;  a  super- 
stitious seething  over  of  the  hot  or  whining  simpHcity  of  an  over- 
rigid,  crabbed,  precise,  crackbrained.  Puritanical  party.  The 
righteous  God  hath  his  little  days  of  judgment  in  this  life  to  clear 
up  and  vindicate  the  righteous  cause  of  his  innocent  servants 
against  all  gainsayers ;  and  w^ho  sees  not  (but  those  that  will  be 
blind)  that  the  Lord  hath  begun  to  do  something  this  w^ay  by 
these  late  broils  ?  The  controversy  God  hath  with  a  land  is 
many  times  in  defense  of  the  controversies  of  his  faithful  wit- 
nesses ;  the  sword  maintains  argument,  and  makes  way  for  that 
which  the  word  could  not ;  those  plants  which  (not  many  years 


16  niEFACE. 

since)  most  men  would  not  believe  not  to  be  of  God's  planting, 
hath  the  Lord  pulled  up.  The  three  innocent  firebrands  so  fast 
tied  to  some  foxes'  tails  are  now  pretty  well  quenched,  and  the 
tails  almost  cut  off.  This  cause  of  the  Sabbath,  also,  the  Lord 
Jesus  is  now  handling ;  God  hath  cast  down  the  crowns  of 
princes,  stained  the  robes  of  nobles  with  dirt  and  blood,  broken 
the  crosiers,  and  torn  the  miters  in  pieces,  for  the  controversy  of 
his  Sabbath.  (Jer.  xvii.  27.)  He  hath  already  made  way  for  his 
disciijline  also,  (which  they  feared  the  precise  Sabbath  would 
introduce  again,)  by  such  a  way  as  hath  made  all  hearts  to  ache, 
just  according  to  the  words,  never  to  be  forgotten,  of  Mr.  Udal, 
in  his  Preface  to  the  "  Demonstration  of  Discipline."  The 
Council  of  Matiscon  imputed  the  irruption  of  the  Goths  into  the 
empire  to  the  profanation  of  the  Sabbath.  Germany  may  now 
see  (or  else  one  day  they  shall  see)  that  one  great  cause  of 
their  troubles  is,  that  the  Sabbath  wanted  its  rest  in  the  days  of 
their  quietness.  England  was  at  rest  till  they  troubled  God's 
Sabbath.  The  Lord  Jesus  must  reign  ;  the  government  of  his 
house,  the  laws  of  his  kingdom,  the  solemn  days  of  his  worship 
must  be  established  ;  the  cause  of  his  suffering  and  afflicted  ser- 
vants, (not  of  our  late  religious  scorners  at  ordinances,  laws,  and 
Sabbaths,)  who  are  now  at  rest  from  their  labors,  but  in  former 
times  wept,  and  prayed,  and  petitioned,  and  preached,  and  writ, 
and  suffered,  and  died  for  these  things,  and  are  now  crying  under 
the  altar,  must  and  shall  certainly  be  cleared  before  men  and 
angels.  Heaven  and  earth  shall  pass  away  before  one  tittle  of 
the  law  (much  less  a  whole  Sabbath)  shall  perish. 

But  while  I  am  ^hus  musing,  methinks  no  measure  of  tears 
are  sufficient  to  lament  the  present  state  of  times  ;  that  when 
the  Lord  Jesus  was  come  forth  to  vindicate  the  cause  and  con- 
troversy of  Zion,  there  should  rise  up  other  instruments  of  spir- 
itual wickednesses  in  high  places,  to  blot  out  the  name  and  sweet 
remembrance  of  this  day  from  off  the  face  of  the  earth.  The 
enemies  of  the  Sabbath  are  now  not  so  much  malignant  time- 
servers  and  aspiring  brambles,  whom  preferment  principally 
biased  to  knock  at  the  Sabbath ;  but  those  who  have  eaten  bread 


TREFACE. 


17 


with  Christ  (a  generation  of  professing  people)  do  lift  up  their 
heel  against  his  Sabbath.     So  that,  what  could  not  formerly  be 
done  against  it  by  angels  of  darkness,  the   old   serpent   takes 
another  course  to  effect  it,  by  seeming  angels  of  light ;  who,  by  a 
new  device,  are  raised  up  to  build  the  sepulchers  of  those  who 
persecuted  the  prophets  in  former  times,  and  to  justify  all  the 
books  of  sports,  and  the  reading  of  them  ;  yea  all  the  former  and 
present  profanations ;  yea,  scoffs  and  scorns  against  the  Sabbath 
day.     For  as  in  former  times  they  have  ceremonialized  it  out  of 
the  decalogue,  yet  by  human  constitiUio  have  retained  it  in  the 
church  ;  so  these  of  later  times  have  spiritualized  it  out  of  the 
decalogue,  yea,  out  of  all  the  churches  in  the  world.     For  by 
making  the  Christian  Sabbath  to  be  only  a  spiritual  Sabbath  in 
the   bosom   of  God   out   of    Heb.    iv.,   they   hereby  abohsh  a 
seventh-day  Sabbath,  and  make  every  day  equally  a  Sabbath  to 
a  Christian  man.     This  I  hope  will  be  the  last,  but  it  is  the  most 
specious  and  fairest  color  and  banner  that  ever  was  erected  to 
fio-ht  under  against  the  Christian  Sabbath  ;  and  is  most  fit  to  de- 
ceive,  not  only  some  sudden  men  of  loose  and  wanton  wits,  but 
especially  men  of  spiritual,  but  too  shallow  minds.     In  times  of 
light,  (as  these  are  reputed  to  be,)  Satan  comes  not  abroad  usually 
to  deceive  with  fleshly  and  gross  forgeries  and  his  cloven  foot, 
(for  every  one  almost  would  then  discern  his  baitings,)  but  with 
more  mystical,  yet  strong  delusions,  and  invisible  chains  of  dark- 
ness, whereby  he  binds  his  captives  the  faster  to  the  judgment  of 
the  great  day.     And  therefore  the  watchword  given  in  the  bright 
and  shining  times  of  the    apostle   was,  to    try  the   spirits,  and 
beUeve  not  every  spirit.     And  take  heed  of  spirits,  who  indeed 
were  only  fleshly  and  corrupt  men,  yet  called  spirits,  because 
they  pretended  to  have  much  of  the  Spirit,  and  their  doctrines 
seemed  only  to  advance  the  spirit ;  the  fittest  and  fairest  cobwebs 
to  deceive  and  entangle  the  world,  in  those  discerning  times,  that 
possibly  could  be  spun  out  of  the  poisonful  bowels  of  corrupt  and 
ambitious  wit. 

The   times   are   now  come,  wherein,  by  the  refined  mystical 
divmity  of  the  old  monks,  not  only  the  Sabbath,  but  also  all  the 
2* 


18  PREFACE. 

ordinances  of  Christ  in  the  New  Testament,  are  allegorized  and 
spiritualized  out  of  the  world.  And  therefore  it  is  no  marvel, 
when  they  abolish  the  outward  Sabbath,  because  of  a  spiritual 
Sabbath  in  Christ,  if  (through  God's  righteous  judgment  blinding 
their  hearts)  they  be  also  left  to  reject  the  outward  word,  because 
of  an  inward  word  to  teach  them  ;  and  outward  baptism  and 
Lord's  supper,  because  of  an  inward  baptism  by  the  Holy 
Ghost,  and  spiritual  bread  from  heaven,  the  Lord  Christ  Jesus ; 
and  all  outward  ordinances,  ministries,  churches,  because  of  an 
inward  kingdom  and  temple.  And  the  argument  will  hold 
strongly,  that  if  because  they  have  an  inward  Sabbath  of  rest 
in  the  bosom  of  Christ,  (which  I  deny  not,)  that  they  may  there- 
fore cast  away  all  external  Sabbaths,  they  may  then  very  well 
reject  all  outward  baptism.  Lord's  supper,  all  churches,  all  or- 
dinances, because  herein  there  is  also  the  inward  baptism  — 
spiritual  feeding  upon  Christ,  and  inward  kingdom  and  temple 
of  God.  But  thus  they  wickedly  separate  and  sever  what  God 
hath  joined  and  may  well  stand  together,  through  the  madness  of 
which  hellish  practice  I  have  long  observed  almost  all  the  late 
and  most  pernicious  errors  of  these  times  arise ;  and  those  men 
who  have  formerly  wept  for  God's  precious  Sabbaths  and  ordi- 
nances, and  have  prayed  for  them,  and  pleaded  for  them.,  and 
have  offered  their  lives  in  sacrifice  for  them,  and  fought  for  them, 
yea,  that  hath  felt  perhaps  the  comfort,  sweetness,  and  blessing 
of  God's  Sabbaths,  yea,  the  redeeming  and  saving  power  of  God's 
ordinances  to  their  own  souls,  yet  through  pretenses  of  more 
spiritual  enjoyments  above,  and  beyond,  and  without  all  these, 
they  can  part  with  these  their  old  friends  without  weeping,  and 
reject  them  as  polluted  rags,  and  fleshly  forms,  and  dark  veils  and 
curtains  which  must  be  drawn  aside,  that  so  they  may  not  hinder 
the  true  light  from  shining  in  them. 

This,  therefore,  is  the  reason  why  the  love  of  many  at  this 
day  is  grown  cold  toward  the  external  Sabbath,  because  the  in- 
ternal and  spiritual  Sabbath  is  now  all  in  all.  And  therefore 
many  men  walk  either  with  bold  consciences,  and  will  observe 
no  Sabbath,  or  else  with  loose  consciences,  thinking  it  lawful  to 


PREFACE.  19 

observe  it,  (if  men  will  enjoin  it,)  but  not  thinking  that  they  are 
tied  and  bound  thereunto  from  any  precept  of  God.  That  place 
of  Heb.  iv.  which  they  so  much  stick  to,  wants  not  light  to 
demonstrate  that  the  Sabbatism  there  may  vrell  agree  not  only 
with  the  internal,  but  the  outward  Christian  vSabbath.  But  some 
of  the  ensuing  theses  will  serve  to  clear  up  these  things.  This 
only  I  fear,  that  because  of  these  indignities  done  thus  to  God's 
Sabbaths,  even  by  the  underworkings  of  some  of  God's  own  peo- 
ple, that  the  time  hastens,  wherein  if  no  man  should  speak,  yet 
the  right  hand  of  the  sore  displeasure  of  a  provoked  God,  by 
plagues  and  confusion  upon  the  glory  of  all  flesh,  will  plead  for 
his  own  name,  and  for  that  in  special  which  is  engraven  upon  the 
forehead  of  his  holy  Sabbaths.  Jerusalem  remembered  with 
regret  of  heart,  in  the  days  of  her  affliction  and  misery,  all  her 
pleasant  things,  and  especially  this  of  the  Sabbath.  (Lam.  i.  7.) 
If  the  days  of  our  rest  and  quietness  can  not  make  us  to  rehsh 
the  good  things  of  his  temple  in  the  fruition  of  our  Sabbaths, 
then  doubt  not  of  it,  but  that  the  days  of  our  affliction  shall 
make  a  remnant  to  remember  that  they  were  pleasant  things. 
Of  all  the  mercies  of  God  to  Israel,  this  is  reckoned  to  be  one 
of  the  greatest,  that  he  gave  his  laws  to  Israel,  (Ps.  cxlvii.  19, 
20 ;)  and  of  all  laws,  this  of  the  Sabbath  ;  for  so  the  remnant 
of  the  captivity  acknowledged  it,  (Neh.  ix.  14,)  who  perhaps 
had  far  lower  thoughts  of  it  before  their  bondage.  And  if  the 
very  making  of  it  known  be  such  a  sweet  mercy,  what  then  is 
the  rest  and  peace  of  it,  the  blessing  and  comfort  of  it  ?  for 
which  I  doubt  not  but  many  thousands  are  admiring  God  in 
heaven  at  this  day.  And  shall  a  shady  imagination  of  an  every- 
day Sabbath  make  us  sell  away  for  nothing  such  a  heavenly  and 
precious  season,  and  make  it  common  ?  The  Lord  Jesus  wished 
his  disciples  to  pray  that  their  flight  from  Jerusalem  might  not 
be  in  winter,  nor  on  the  Sabbath  day,  (Matt.  xxiv.  20,)  account- 
ing it  a  great  misery  that  his  people  should  lose  the  public  benefit 
(through  the  disturbance  of  any)  of  one  Sabbath  day;  (for  be 
it  Jewish  or  Christian  Sabbath,  I  now  dispute  not ;  sure  I  am  it 
was  a  Sabbath  day,  which  it  seems  was  to  continue  after  Christ's 


20  PllEFACE. 

ascension  to  the  Father,  and  therefore  not  wholly  ceremonial.) 
And  shall  we  account  it  no  affliction  or  misery  to  fight  or  fly,  to 
ride  or  go,  to  work  or  play,  to  hear  the  word  in  public  or  stay 
at  home  upon  the  Sabbath  day  ?  Is  it  no  mercy  in  these  days  to 
enjoy  many  Sabbaths,  which  was  so  sore  a  misery  in  Christ's 
account,  and  in  the  apostles'  days  to  lose  but  one  ?  If  man's 
heart  be  lost  in  the  necessary  cumbers  of  the  week,  (upon  the 
Sabbath,)  the  Lord  is  wont  to  recall  it  again  to  him.  If  any 
fear  that  the  time  of  grace  is  past,  the  continuance  of  the  Sab- 
baths (the  special  seasons  of  grace)  confutes  him.  If  a  man's 
soul  be  wearied  with  daily  griefs  and  outward  troubles,  the 
bosom  of  Jesus  Christ  (which  is  in  special  wise  opened  every 
Lord's  day)  may  refresh  him.  And  shall  we  hav^e  and  profess  so 
little  love  to  such  a  time  (more  precious  than  gold  to  humbled 
hearts)  as  to  cast  away  such  a  rich  portion  of  precious  time,  and 
make  it  common,  under  a  pretense  of  making  every  day  a  Sab- 
bath, which  is  either  impossible  to  do  or  sinful  ?  The  loudest 
voice  (one  of  them  of  the  love  of  Christ)  which  now  sounds  in 
the  world  continually  in  the  ears  of  his  people,  is  this  :  Come 
into  my  bosom,  ye  weary  sinners,  and  enjoy  your  rest.  And  the 
next  voice  to  that  is  this  of  the  Sabbath,  to  call  us  off  from  all 
occasions,  and  then  to  say  to  us.  Come  to  me,  my  people,  and  rest 
in  my  bosom  of  sweetest  mercy  all  this  day ;  which  call  would 
not  be  a  mercy  if  it  were  every  day ;  for  then  our  own  occasions 
must  be  neglected,  which  the  wise  and  fatherly  providence  of  God 
forbids,  and  spiritual  work  only  minded  and  intended,  which  God 
did  never  command.  Nor  should  any  marvel  that  the  voice  of 
the  law  should  contain  such  a  voice  of  love,  and  therefore  should 
not  think  that  this  controversy  about  the  law  (or  for  this  one  law 
of  the  Sabbath)  is  unfit  and  unsuitable  to  these  evangelical  and 
gospel  times  ;  for  although  the  law  is  dreadful  and  full  of  terror 
as  considered  without  Christ,  and  is  to  man  fallen  a  voice  of 
words  and  a  voice  of  terror  and  fear,  which  genders  unto  bond- 
age, yet  as  it  is  revealed  with  reference  to  Christ,  and  a  people 
in  Christ,  so  every  commandment  doth  spirare  amorem,  (as  he 
speaks,)  and  breathes  out  Christ's  love,  for  which  the  saints  can 


PREFACE.  21 

not  but  bless  the  Lord  with  everlasting  wonderment  that  ever 
he  made  them  to  know  these  heart  secrets  of  his  good  will  and 
love,  especially  then  when  he  writes  them  in  their  hearts,  and 
thereby  gives  unto  them  the  comfort  thereof.  And  verily  if  it 
be  such  a  sweet  voice  of  love  to  call  us  in  to  this  rest  of  the  day, 
certainly  if  ever  the  English  nation  be  deprived  of  these  seasons, 
(which  God  in  mercy  forbid,)  it  will  be  a  black  appearance  of 
God  against  them  in  the  days  of  their  distress,  when  he  shall 
seem  to  shut  them  out  of  his  rest  in  his  bosom  by  depriving  them 
of  the  rest  of  this  day.  What  will  ye  do  in  the  solemn  day,  in 
the  day  of  the  feast  of  the  Lord  ?  For  lo,  they  are  gone  because 
of  destruction  ;  Egypt  shall  gather  them,  Memphis  shall  bury 
them,  their  silver  shall  be  desired,  nettles  shall  possess  them, 
thorns  shall  be  in  their  tabernacles ;  the  days  of  visitation  are 
come,  the  days  of  recompense  are  come,  Israel  shall  know  it ; 
the  prophet  is  a  fool,  the  spiritual  man  is  mad,  for  the  multitude 
of  thine  iniquity,  and  the  great  hatred.  (Hos.  ix.  5-7.)  But  let 
men  yet  make  much  of  God's  Sabbaths,  and  begin  here ;  and  if 
it  be  too  tedious  to  draw  near  to  God  every  day,  let  them  but 
make  conscience  of  trying  and  tasting  how  good  the  Lord  is  but 
this  one  day  in  a  week,  and  the  Lord  will  yet  reserve  mercy  for 
his  people,  (Jer.  xvii.  24-26  ;)  for  keep  this,  keep  all ;  lose  this, 
lose  all ;  which  lest  I  should  seem  to  plead  for  out  of  a  frothy 
and  groundless  affection  to  the  day,  and  lest  any  in  these  times 
should  be  worse  than  the  crane  and  the  swallow,  who  know  their 
times  of  return,  I  have  therefore  endeavored  to  clear  up  those 
four  great  difficulties  about  this  day,  in  the  theses  here  fol- 
lowing :  — 

1.  Concerning  the  morality. 

2.  The  change. 

3.  The  beo-innino:. 

4.  The  sanctification  of  the  Sabbath. 

Being  fully  persuaded  that  whosoever  shall  break  one  of  the 
least  commandments,  and  teach  men  so,  shall  be  called  least  in 
the  kingdom  of  God.  I  do  therefore  desire  the  reader  to  take 
along  with  him  these  two  thinsfs  :  — 


22  TREFACE. 

1.  Suspending  his  judgment  concerning  the  truth  and  validity 
of  any  part  or  of  any  particular  thesis  until  he  hath  read  over  the 
whole  ;  for  they  have  a  dependence  one  upon  another  for  mutual 
clearing  of  one  another ;  and  lest  I  should  bis  coctum  apponere^ 
and  say  the  same  thing  twice,  I  have  therefore  purposely  left  out 
that  in  one  part,  and  one  thesis  which  is  to  be  cleared  in  another, 
either  for  proof  of  it,  or  resolution  of  objections  against  it ;  and 
although  this  dependence  may  not  so  easily  appear,  (because  I 
have  not  so  expressly  set  down  the  method,)  yet  the  wise- 
hearted,  I  hope,  will  easily  find  it  out,  or  else  pick  out  and  accept 
what  they  see  to  be  of  God,  in  such  a  confused  heap ;  for  it  was 
enough  to  my  ends  if  I  might  lay  in  any  broken  pieces  of  timber 
to  forward  this  building,  which  those  that  are  able  to  wade  deeper 
into  this  controversy  may  please  to  make  use  of  (if  there  be 
any  thing  in  them,  or  in  any  of  them)  in  their  own  better  and 
more  orderly  frame ;  for  it  hath  been,  and  still  is,  my  earnest 
desire  to  heaven,  that  God  would  raise  up  some  or  other  of  his 
precious  servants  to  clear  up  these  controversies  more  fully  than 
yet  they  have  been,  that  the  zeal  for  God's  Sabbaths  may  not  be 
fire  without  light,  which  perhaps  hath  hitherto  been  too  little, 
through  the  wickedness  of  former  times,  encouraging  the  books 
one  way,  and  suppressing  those  of  most  weight  and  worth  for 
the  other. 

2.  To  consider  that  I  do  most  willingly  give  way  to  the  pub- 
lishing of  these  things,  which  I  could  in  many  respects  have 
much  more  readily  committed  to  the  fire  than  to  the  light ;  when 
I  consider  the  great  abilities  of  others  ;  the  need  such  as  I  am 
have  to  sit  down  and  learn  ;  the  hazards  and  knocks  men  get 
only  by  coming  but  into  the  field  in  polemical  matters,  and  the 
unusefulness  of  any  thing  herein  for  those  in  remote  places, 
where  knowledge  abounds,  and  where  to  cast  any  thing  of  this 
nature  is  to  cast  water  into  the  sea.  I  confess  I  am  ashamed 
therefore  to  be  seen  in  this  garment ;  and  therefore  that  I  have 
thus  far  yielded,  hath  been  rather  to  please  others  than  myself, 
who  have  many  ways  compelled  me  hereunto.  The  things  for 
substance  contained  herein  were  first  preached  in  my  ordinary 


rilEFACE.  23 

course,  upon  the  Sabbath  days,  in  opening  the  commandments. 
The  desires  of  some  students  in  the  college,  and  the  need  I  saw 
of  resolving  some  doubts  arising  about  these  things  in  the  hearts 
of  some  ordinary  hearers  among  the  people,  occasioned  a  more 
large  discussing  of  the  controversy ;  to  which  I  was  the  more  in- 
clined, because  one  among  us  (who  wanted  not  abilities)  was 
taken  away  from  us,  who  had  promised  the  clearing  up  of  all 
these  matters.  When  therefore  these  things  were  more  plainly 
and  fully  opened  and  applied  to  the  consciences  of  some  more 
popular  capacities  as  well  as  others,  I  vras  then  put  upon  it  to 
reduce  the  doctrinal  part  of  these  sermons  upon  the  fourth  -com- 
mandment into  certain  theses,  for  the  use  of  some  ~  students  de- 
sirous thereof;  when  being  scattered,  and  coming  to  the  view  of 
some  of  the  elders  in  the  country,  I  was  by  some  of  them  desired 
to  take  oflf  some  obscurity  arising  from  the  brevity  and  littleness 
of  them,  by  greater  enlargements,  and  a  few  more  explications 
of  them  ;  which  promising  to  do,  and  then  coming  to  the  hearing 
of  many,  I  was  then  desired  by  all  the  elders  in  the  country, 
then  met  together,  to  commit  them  to  public  view  ;  which  hitherto 
my  heart  hath  opposed,  and  therefore  should  still  have  smothered 
them,  but  that  some  have  so  far  compelled  me,  as  that  I  feared  I 
should  resist  and  fight  against  God  in  not  listening  to  them  ;  in 
which  many  things  are  left  out,  which  perhaps  might  be  more 
useful  to  a  plain  people,  which  then,  in  the  application  of  matters 
of  doctrine,  were  publicly  delivered  ;  and  some  few  things  are 
added,  especial  in  that  particular,  wherein  the  directive  power 
of  the  moral  law  is  cleared  against  the  loose  wits  of  these  times. 
We  are  strangers  here  (for  the  most  part)  to  the  books  and 
writings  which  are  now  in  Europe ;  but  it  is  much  feared  that  the 
increase  and  grovvth  of  the  many  tares  and  errors  in  England 
have  been  by  reason  of  the  sleepiness  of  some  of  the  honest  hus- 
bandmen ;  and  that  those  who  are  best  able  to  pluck  them  up 
have  not  seasonably  stood  in  the  gap,  and  kept  them  out  by  a 
zealous  convicting  and  public  bearing  witness  against  them  by 
word  and  writing ;  and  that,  therefore,  such  as  have  with  too 
much  tenderness  and  compliance  tolerated  errors,  error  will  one 


24  PKEFACE. 

day  grow  up  to  that  head  that  it  will  not  tolerate  or  suffer  them 
to  speak  truth.  We  have  a  proverb  here,  that  "  the  devil  is  not 
so  soon  risen  but  Christ  is  up  before  him  ; "  and  if  any  of  his 
precious  servants  have  slept  and  lain  longer  abed  than  their 
Master  hath  done,  and  have  not  spoken  or  printed  soon  enough 
for  Jesus  Christ  in  other  matters,  yet  O  that  in  this  matter  of 
the  Sabbath  God  would  betimes  awaken,  and  that  these  weak- 
nesses might  stir  up  their  strength ;  for  I  much  fear  and  foresee 
that  if  it  be  not  done,  there  is  an  hour  and  a  nick  of  temptation 
in  such  a  juncture  of  times  approaching,  wherein  the  enemy  will 
come  in  like  a  flood,  and  rise  up  from  all  quarters  against  the 
doctrine  of  the  Sabbath,  and  then  farewell  all  the  good  days  of 
the  Son  of  man,  if  this  be  lost,  which  then  men  shall  desire  to 
see,  and  shall  not  see  them.  I  have  therefore  been  the  more 
willing  to  let  my  own  shame  and  weakness  appear  to  the  world, 
(if  so  it  be  found,)  if  this  might  be  any  means  of  doing  the  least 
good  for  keeping  up  the  price  of  God's  Sabbaths  in  the  hearts 
of  any.  I  have  therefore  spent  the  more  time  about  the  morality 
of  the  Sabbath,  because  the  clearing  up  of  this  gives  light  to  all 
the  rest. 


THE 


MORALITY  OF  THE  SABBATH 


Thesis  1.  Time  is  one  of  the  most  precious  blessings  which 
worthless  man  in  this  world  enjoys ;  a  jewel  of  inestimable 
worth ;  a  golden  stream,  dissolving,  and,  as  it  were,  continually 
running  down  by  us,  out  of  one  eternity  into  another,  yet  seldom 
taken  notice  of  until  it  is  quite  passed  away  from  us.  Man  (saith 
Solomon)  knows  not  his  time.  (Eccl.  ix.  12.)  It  is,  therefore, 
most  just  and  meet  that  He  who  hath  the  disposing  of  all  other 
things  less  precious  and  momentous  should  also  be  the  supreme 
Lord  and  Disposer  of  all  our  times. 

Tfiesis  2.  He  who  is  the  Disposer  of  all  our  times  is  the 
sovereign  Lord  of  our  persons  also,  and  is  therefore  the  utmost 
and  last  end  of  both ;  for  if  our  persons  and  all  our  times  be  of 
him,  they  are  then  to  be  improved  for  him,  as  he  sees  most  meet. 

Thesis  o.  Now,  although  all  creatures  in  the  world  are  of 
God,  and  for  God,  so  that,  being  of  him,  they  receive  their  being 
from  him  as  their  first  efficient,  and  being  for  him,  are  therefore 
preserved  and  governed  by  him  as  their  utmost  end;  yet  no  other 
inferior  visible  creature  is  set  so  near  to  God,  and  consequently 
is  not  in  that  manner  for  God,  as  man  is. 

Thesis  4.  For  although  all  inferior  creatures  are  made  lastly 
for  God,  yet  they  are  made  nextly  for  man  ;  but  man,  having 
nothing  better  than  himself,  between  him  and  God,  is  therefore 
made  both  lastly  and  nextly  for  God ;  and  hence  it  is  that  no  in- 
ferior creature,  which  comes  out  and  issueth  from  God,  hath  such 
a  reflux  and  return  again  back  unto  God,  as  man  hath  ;  because, 
in  and  by  this  reflux  and  return  into  him,  man's  immortal  being 
is  eternally  preserved,  like  water  running  into  the  sea  again, 
from  whence  it  first  came. 

Thesis  5.  For  whatever  is  set  next,  and,  as  it  were,  contig- 
uous to  eternal,  is  eternal :  Omne  contiguum  ceterno  spirituali  est 
ceternum,  (say  some,)  and  hence  it  is  that  the  soul  is  eternal, 
VOL.  III.  3  25 


20  THE    MOIIALITY    Or    THE    SABBATH. 

because  it  is  made  nextly  for  God,  and  as  it  were  contiguous  to 
him.  The  body  also  shall  be  eternal,  because  contiguous  to  the 
eternal  soul.  But  no  other  inferior  creatures  are  thus  eternal ; 
for  although  they  be  made  nextly  for  man,  yet  so  as  that  they 
are  firstly  for  the  body,  which  is  of  itself  mortal,  and  not  eternal, 
and  therefore,  not  being  contiguous  to  that  which  is  spiritually 
eternal,  are  not  so  themselves  ;  and  the  reason  of  this  is,  because 
all  inferior  creatures,  as  they  come  out  from  God,  so  their 
motion  is  toward  man,  for  whom  they  are  nextly  made,  and 
they  go  out  straightforward  from  God,  as  it  were,  in  a  straight 
line  toward  man,  to  the  last  end  and  term  of  which  straight  line 
when  they  are  come,  in  the  service  of  man,  they  then  can  not 
proceed  any  farther,  and  do  therefore  perish  and  cease  to  be, 
without  reflecting,  or  returning  back  again  immediately  unto 
God.  But  man,  being  made  immediately  and  nextly  for  God, 
hath  therefore  his  motion  so  toward  God  as  that  he  returns  im- 
mediately unto  him  again,  and  is  not  led  in  a  straight  line,  but 
led  (as  it  were)  about  in  a  circular  motion,  and  hence  returning 
immediately  to  him,  he  is  hereby  eternally  preserved  in  him, 
for  whom  he  is  immediately  made,  and  unto  whom  he  is  nextly 
contiguous,  as  hath  been  said. 

Thesis  6.  Now,  although,  in  this  return  of  man  to  God,  (sup- 
posing it  to  be  internal,  regular,  and  spiritual,)  man's  blessed 
being  once  lost  is  hereby  recovered  and  preserved  in  God,  yet 
when  man  is  left  unto  himself,  the  motions  of  his  soul  out  of  this 
circle,  in  straying  from  God,  are  innumerable,  and  would  be  end- 
less, if  God,  who  set  him  next  unto  himself,  did  not  some  time 
or  other  recall,  return,  and  lead  him  back  again  (as  it  were  in  a 
heavenly  circle)  into  himself 

Thesis  7.  Look,  therefore,  as  when  man  hath  run  his  race, 
finished  his  course,  and  passed  through  the  bigger  and  larger 
circle  of  his  life,  he  then  returns  unto  his  eternal  rest,  so  it  is 
contrived  and  ordered  by  divine  wisdom,  as  that  he  shall  in  a 
special  manner  return  unto  and  into  his  rest  once  at  least  within 
the  lesser  and  smaller  circle  of  every  week,  that  so  his  perfect 
blessedness  to  come  might  be  foretasted  every  Sabbath  day,  and 
BO  be  begun  here  ;  that  look,  as  man  standing  in  innocency  had 
cause  thus  to  return  from  the  pleasant  labors  of  his  weekly 
paradise  employments,  (as  shall  be  shown  in  due  place,)  so  man 
fallen  much  more  from  his  toilsome  and  wearisome  labors,  to 
this  his  rest  again.  And  therefore,  as  because  all  creatures  were 
made  for  man,  man  was  therefore  made  in  the  last  place  after 
them  ;  so  man  being  made  for  God  and  his  worship,  thence  it  is 
that  the   Sabbath   (wherein  man  was  to  draw  most  near  unto 


27 


THE    MORALITY   OF   THE    SABBATH. 

God)  was  appointed  after  the  creation  of  man,  as  Peter  Martyr  * 
observes,  for  altliough   man  is  not  made  for  the  Sabbath  merely 
in  respect  of  the  outward  rest  of  it,  as  the  Pharisees  dreamed, 
yet  he  is  made  for  the  Sabbath  in  respect  of  God  in  it,  and  the 
holiness  of  it,  to  both  which,  then,  the  soul  is  to  have  its  weekly 
revolution  back  again,  as  into  that  rest  which  is  the  end  ot  all 
our  lives,  labor,  and  in  special  of  all  our  weekly  labor  and  work. 
Thesis  8.     As,  therefore,  our  blessed  rest  in  the  fruition  of 
God  at  the  end  and  period  of  our  lives  is  no  ceremony,  but  a 
glorious  privilege   and  a  moral  duty,  it  being  our  closing  with 
our  utmost  end  to  which  we  are  called,  so  it  can  not  be  that  such 
a  law  which  calls   and  commands   man  in  this  life  to  return  to 
the  same  rest  for  substance  every  Sabbath  day,  should  be  a  cer- 
emonial, but  rather  a  moral  and  perpetual  law ;  unless  it  should 
appear  that  this  weekly  Sabbath,  like  the  other  annual  Sabbath, 
hath  been  ordained  and  instituted  principally  for  some  ceremo- 
nious ends,  rather  than  to  be  a  part,  and  indeed  the  beginning 
of  our  rest  to  come  ;   there  being  little  difference  between   this 
and  that  to  come,  but  only  this,  that  here  our  rest  is  but  begun, 
there  it  is  perfected  ;  here  it  is  interrupted  by  our  weekly  labors, 
there  it  is  continued  ;  here  we  are  led  into  our  rest  by  means  and 
ordinances,  but  there  we  shall  be  possessed  with  it  without  our 
need  of  any  help  from  them ;   our  God,  who  is  our  rest,  bemg 
then  become  unto  us  immediately  all  in  all.. 

Thesis  9.  Were  it  not  for  man's  work  and  labor  ordained 
and  appointed  for  him  in  this  life,  he  should  enjoy  a  continual 
Sabbath,  a  perpetual  rest.  And  therefore  we  see  that  when 
man's  life  is  ended,  his  sun  set,  and  his  work  done  upon  earth, 
nothing  else  remains  for  him  but  only  to  enter  into  his  perpetual 
and  et'ernal  rest.  All  our  time  should  be  solemn  and  sacred  to 
the  Lord  of  time,  if  there  were  no  common^  work  and  labor 
here,  which  necessarily  occasions  common  time ;  why,  then, 
should  any  think  that  a  weekly  Sabbath  is  ceremonial,  when, 
were  it  not  for  this  life's  labor,  a  perpetual  and  continual  Sab- 
bath would  then  be  undoubtedly  accounted  moral._  It  is  hard 
for  any  to  think  a  servant's  awful  attendance  of  his  Lord  and 
Master  at  certain  special  times  not  to  be  morally  due  from  him, 
who,  but  for  some  more  private  and  personal  occasions  allowed 
him 'to  attend  unto,  should  at  all  times  continually  be  serving 
of  him. 

*  Tu  hie  ordincm  considera,  alia  creantur  propter  hominem,  ideo  post  ilia 
conditur  homo.  Homo  vero  ad  Dei  cuhum  ideo  statim  post  illius  creatioa 
em  Sabbathi  benedictio  et  sanctificatio  inducitur.  — Pef.  Mart,  in  FrcecAm. 


28  THE    MORALITY    OF    THE    SABBATH. 

Thesis  10.  The  word  is  uygucpop,  and  no  Scripture  phrase, 
and  therefore  not  proper  fitly  and  fully  to  express  the  question 
in  controversy,  to  wit,  whether  the  fourth  commandment  be  a 
moral  precept.  The  best  friends  of  this  word  find  it  slippery, 
and  can  hardly  tell  what  it  is,  and  what  they  would  have  to  be 
understood  by  it,  and  hence  it  is  become  a  bone  of  much  conten- 
tion, a  fit  mist,  and  swamp  for  such  to  fight  in,  who  desire  so  to 
contend  with  their  adversaries  as  that  themselves  may  not  be 
known,  either  where  they  are  or  on  what  ground  they  stand. 
Yet  it  being  a  word  generally  taken  up  and  commonly  used,  it 
may  not  therefore  be  amiss  to  follow  the  market  measure,  and  to 
retain  the  word  with  just  and  meet  explications  thereof. 

TJiesis  11.  They  who  describe  a  moral  law  to  be  such  a  law 
as  is  not  typically  ceremonial,  and  therefore  not  durable,  do  well 
and  truly  express  what  it  is  not,  but  they  do  not  positively  ex- 
press what  it  is. 

Thesis  12.  Some  describe  and  draw  out  the  proportions  of 
the  moral  law  by  the  law  of  nature,  and  so  make  it  to  be  that 
law  which  every  man  is  taught  by  the  light  of  nature.  "  That 
which  is  morally  and  universally  just,  (say  some,)  which  reason, 
when  it  is  not  misled,  and  the  inward  law  of  nature  dictateth,  by 
common  principles  of  honesty,  or  ought  to  dictate  unto  all  men 
without  any  outward  usher.  It  is  that  (say  others)  which  may 
be  proved  not  only  just,  but  necessary,  by  principles  drawn  from 
the  light  of  nature,  which  all  reasonable  men,  even  in  nature  cor- 
rupted, have  still  in  their  hearts,  which  either  they  do  acknowl- 
edge, or  may  at  least  be  convinced  of  without  the  Scriptures,  by 
principles  still  left  in  the  hearts  of  all  men."  But  this  descrip- 
tion seems  too  narrow;  for,  1.  Although  it  be  true  that  the  law 
natural  is  part  of  the  lav/  moral,  yet  if  the  law  moral  be  resolved 
into  the  law  of  nature  only,  and  the  law  of  nature  be  shrunk  up 
and  drawn  into  so  narrow  a  compass  as  what  the  principles  left 
in  corrupt  man  only  suggest  and  dictate,  then  it  will  necessarily 
follow,  that  many  of  those  holy  rules  and  principles  are  not  the 
law  of  nature,  which  were  the  most  perfect  impressions  of  the 
law  of  nature  in  man's  first  creation  and  perfection,  but  now,  by 
man's  apostasy,  are  obliterated  and  blotted  out ;  unless  any  shall 
think  worse  than  the  blind  Papists,  either  that  man's  mind  is  not 
now  corrupted  by  the  fall,  in  losing  any  of  the  first  impressions 
of  innocent  nature,  or  shall  maintain,  with  them,  that  the  image 
of  God  (of  which  those  first  impressions  were  a  part)  was  not 
natural  to  man  in  that  estate.  2.  It  will  then  follow  that  there 
is  no  moral  discipline,  (as  they  call  it,)  that  is,  nothing  moral  by 
discipline    informing,    or  positively    moral,    but  only  by  nature 


THE    MORALITY    OF    THE    SABBATH.  29 

dictating,  which  is  cross  not  only  to  the  judgments,  but  sohd  argu- 
ments, of  men  judicious  and  most  indifferent.  3.  If  that  only  is 
to  be  accounted  moral  which  is  so  easily  known  of  all  men,  by 
the  light  of  nature  corrupted,  then  the  imperfect  light  of  man's 
corrupt  mind  must  be  the  principal  judge  of  that  which  is  moral, 
rather  than  the  perfect  rule  of  morality  contained  in  the  Scrip- 
ture, Avhicli  assertion  would  not  a  little  advance  corrupt  and  blind 
nature,  and  dethrone  the  perfection  of  the  Holy  Scripture. 

Thesis  13.  They  who  define  a  moral  law  to  be  such  a  law 
as  is  perpetiml  and  universal,  binding  all  persons  in  all  ages  and 
times,  do  come  somewhat  nearer  to  the  mark,  and  are  not  far  off 
from  the  truth,  and  such  a  description  is  most  plain  and  obvious 
to  such  as  are  not  curious ;  and  in  this  sense  our  adversaries  in 
this  cause  affirm  the  Sabbath  not  to  be  moral,  meaning  that  it 
is  not  a  law  perpetual  and  universal.  Others,  on  the  contrary, 
affirming  that  it  is  moral,  intend  thus  much  —  that  it  is  perpetual 
and  universal,  a  law  which  binds  all  persons,  all  times,  and  in  ail 
ages;  and  herein  lies  the  chief  matter  of  controversy  at  this. day. 
Now  in  what  respect  and  how  far  forth  the  law  of  the  Sabbath 
is  perpetual,  shall  be  hereafter  shown ;  meanwhile  it  may  not  be 
amiss  to  inquire  more  narrowly  into  the  nature  of  a  moral  law. 
For  though  a  law  primarily  moral  is  perpetual,  yet  perpetuity 
seems  to  be  an  adjunct  rather  than  of  the  essence  of  a  moral  law, 
and  the  difficulty  will  still  remain  untouched,  viz.,  to  know  when 
a  law  is  perpetual,  and  what  is  internal  and  intrinsical  to  such  a 
law  as  makes  it  perpetual,  or  moral ;  whereinto  I  would  not 
search,  lest  I  should  seem  to  affect  curiosity,  but  that  our  critical 
adversaries  put  us  upon  it,  with  whom  there  is  nothing  lost  in 
case  we  gain  nothing  by  wrestling  a  little  with  them  upon  their 
own  grounds,  where  for  a  while  we  shall  come  up  to  them. 

Thesis  14.  A  divine  law  may  be  said  to  be  moral  two  ways. 
1.  More  largely  and  generally  moral.  2.  More  strictly  and 
specially  moral. 

Thesis  15.  A  law  generally  moral  is  this  —  that  the  whole 
sovereign  will  of  the  Lord  be  done  and  submitted  unto  by  every 
creature ;  and  in  this  large  sense,  every  law  of  God,  whether 
ceremonial,  judicial,  or  for  special  trial,  may  be  said  to  be  moral, 
because  the  sovereign  will  of  God  is  in  all  these  laws  to  be 
adored.  It  is  a  moral  duty  that  God's  will  be  done  ;  and  hence 
it  is  that  so  far  forth  as  the  will  of  God  is  in  them,  so  far  forth  to 
yield  obedience  to  them  is  a  moral  duty;  but  the  question  is  not 
about  this  morality,  nor  what  things  are  thus  moral. 

Thesis  16.  A  law  more  strictly  and  specially  moral,  which 
concerns  the  manners  of  all  men,  and  of  which  we  now  speak, 
3* 


30  THE    MORALITY    OF    THE    SABBATH. 

may  be  thus  described;  viz.,  it  is  such  a  law,  which  is  therefore 
commanded,  because  it  is  good,  and  is  not  therefore  good  merely 
because  it  is  commanded. 

Thesis  17.  This  is  Austin's  description  of  it  long  since,  whom 
most  of  the  schoolmen  follow ;  which  learned  Cameron,  with 
sundry  late  writers,  confirms,  and  which  our  adversaries  in  this 
controversy  plead  hard  for,  and  unto  which  the  evidence  of  Scrip- 
ture and  reason  seems  to  incline  ;  for  laws  merely  judicial  and 
ceremonial  are  good  laws,  (Dent.  vi.  18,  24;)  but  this  was  merely 
because  they  were  commanded,  and  therefore  it  had  been  simply 
evil  to  burn  incense,  offer  sacrifice,  or  perform  any  ceremonial 
duty  in  the  vvorship  of  God,  unless  they  had  been  commanded. 
What  is  there  therefore  in  moral  laws  which  is  not  in  those  laws  ? 
Verily,  this  inward  goodness  in  them  which  others  have  not,  and 
because  of  which  goodness  they  are  therefore  commanded ;  for 
to  love  God,  to  honor  parents,  to  preserve  the  life  of  man,  to  be 
merciful,  and  bountiful,  and  just  in  all  our  dealings,  etc.,  are  in- 
wardly good,  and  are  therefore  commanded,  and  are  therefore 
moral  laws ;  and  hence  we  see  that  when  the  apostle  would  set 
forth  the  glory  and  excellency  of  the  moral  law,  (for  of  no  other 
law  can  he  speak,  Rom.  vii.  7, 12,)  he  gives  these  titles  to  it  —  that 
it  is  holy,  just,  and  good;  Avhich  holiness,  justice,  and  goodness 
he  opposeth  to  his  own  moral  (not  ceremonial)  wickedness.  I 
am  carnal,  (saith  he,)  but  the  law^  is  holy,  just,  and  good.  And 
look,  as  it  was  evil  in  itself  for  to  have  a  nature  contrary  to  the 
law,  so  the  law  which  was  contrary  to  that  nature  was  good  in 
itself,  and  was  therefore  commanded  ;  and  therefore  in  this  thing 
moral  laws  are  in  a  higher  degree  good  than  such  as  were  only 
ceremonial,  which  were  therefore  good  merely  because  com- 
manded. The  prophet  Micah  therefore  perceiving  how  forward 
many  were  in  ceremonial  duties  and  sacrifices,  in  opposition 
hereunto,  he  tells  them,  "  The  Lord  hath  showed  thee,  O  man, 
what  is  good,"  (speaking  of  moral  duties,  of  showing  mercy,  and 
walking  humbly  with  God,  Micah  vi.  8.)  Were  not  sacrifice  and 
offerings  good,  as  well  as  mercy  and  \valking  humbly  ?  Yes, 
verily ;  but  herein  lies  the  diiference,  (as  our  most  orthodox  gen- 
erally make  it,)  sacrifice  and  offerings  were  not  per  se  and  in 
themselves  good,  but  only  as  commanded  for  higher  ends,  and  to 
further  moral  obedience,  (Jer.  vii.  22,  23,  and  vi.  19,  20.  Is.  i. 
14,  16.  Ps.  I,  13-15;)  but  such  moral  obedience  as  the 
prophet  mentions,  viz.,  to  show  mercy  and  to  walk  humbly,  were 
good  in  themselves,  and  were  therefore  commanded  of  God,  and 
here  called  by  the  prophet  good.  The  sum  of  moral  obedience  is 
love   to  God  and  man.   (Matt,  xxii.)     But  wdiat  love  is  this  ? 


THE    MORALITY    OF    THE    SABBATH.  31 

Surely  it  is  in  such  things  as  are  in  themselves  lovely,  and  con- 
sequently in  themselves  good  ;  for  otherwise  ceremonial  obedience 
should  be  a  part  of  moral  obedience,  because  in  performing  such 
obedience  as  is  merely  ceremonial,  we  show  our  love  to  God  also, 
it  being  a  branch  of  love  to  have  respect  unto  all  God's  com- 
mandments. (Deut.  vi.  1-3,  with  v.  6.)  Only  herein  our  love 
toward  God  appears  in  ceremonial  duties,  because  these  laws  are 
commanded ;  our  love  appears  in  the  other,  because  the  things 
commanded  are  also  lovely  in  themselves.  The  image  of  God  is 
good  in  itself,  as  God  himself  is  good  in  himself.  Now,  the  moral 
law  is  an  exact  rule  of  nothing  else  but  God's  image,  as  is  evident, 
Eph.  iv.  24,  where  the  image  of  God  is  made  to  consist  in  holi- 
ness and  righteousness,  the  first  table  being  the  rule  of  the  one, 
the  second  table  being  the  rule  of  the  other  ;  and  hence  it  follows 
undeniably,  that  moral  laws,  respecting  only  God's  image,  have 
respect  only  to  such  things  as  are  good  in  themselves,  and  where- 
in we  resemble  and  are  made  like  unto  God.  Some  things  (saith 
Cameron)  are  good  in  themselves,  viz.,  such  things  wherein  God's 
image  shines  forth,  as  he  is  holy,  just,  and  good.  (Col.  iii.  10. 
Eph.  iv.  24.)  Some  things  are  indifferent,  neither  good  nor  bad 
in  themselves,  but  merely  as  commanded  or  forbidden,  wdiich  also 
bear  not  God's  image,  unless  it  be  suh  ratione  entis,  but  not  suh 
ratione  boni  moralis  ;  i.  e.,  they  resemble  God  as  he  is  a  being,  but 
not  as  he  is  holy,  just,  and  good  in  himself,  the  rule  of  which 
resemblance  is  the  moral  lav/,  which  therefore  commands  things 
because  they  are  good. 

Thesis  18.  God,  out  of  his  absolute  sovereignty,  could  have 
made  laws  binding  all  persons  in  all  ages,  (and  in  this  respect 
moral,)  without  having  any  more  goodness  in  them  than  merely 
his  own  will ;  but  it  is  his  will  and  good  pleasure  to  make  all  laws 
that  are  moral  to  be  first  good  in  themselves  for  all  men,  before 
he  will  impose  them  upon  all  men.  And  hence  it  is  a  weakness 
for  any  to  affirm,  that  a  moral  law  is  not  such  a  law  which  is 
therefore  commanded  because  it  is  good,  because  (say  they)  it  is 
not  the  goodness  of  the  thing,  but  the  sovereign  will  of  God, 
which  makes  all  things  good ;  for  it  is  the  sovereign  will  of  God 
(as  is  proved)  to  make  every  moral  law  good,  and  therefore  to 
command  it,  rather  than  to  make  it  good  by  a  mere  command- 
ing of  it. 

Thesis  19.  The  will  of  God  is  indeed  the  rule  of  all  good- 
ness, and  consequently  of  all  moral  laws ;  but  we  know  there  is 
voluntas  decreti  and  voluntas  mandati,  the  first  of  which  is,  viz., 
the  will  of  God's  decree,  (as  it  appears  in  the  execution  of  it,) 
makes  a  thing  to  be  good,  whether  it  be    creature  or  law ;  the 


32  THE    MORALITY    OF    THE    SABP.ATPI. 

second  of  these,  viz.,  the  will  of  God's  command,  enjoins  the 
practice  of  such  a  duty,  the  rule  and  law  to  guide  which  is  first 
made  good  (if  it  be  a  moral  law)  by  the  wisdom  and  power  of 
the  will  of  God's  decree  ;  so  that  the  will  of  God  appearing  in 
both  these  (viz.,  God's  decreeing  and  commanding  will)  is  the 
complete  rule  of  every  moral  law  ;  so  that  as  no  law  is  morally 
good  merely  because  it  is  commanded,  so  neither  is  it  thus  good 
unless  also  it  be  commanded.  God's  \viil  in  all  moral  laws  is 
first  to  make  them  good,  and  then  to  command  them,  when 
they  are  thus  far  made  good  ;  both  which  together  make  up  a 
moral  law. 

Thesis  20.  It  is  true  that  sin  is  the  transgression  of  God's  law. 
There  is  nothing,  therefore,  sinful  but  it  is  the  transgression  of 
some  law ;  and  hence  there  is  no  obedience  good  but  what  is  con- 
formable unto  some  law.  But  we  must  know  that  as  transgres- 
sion of  any  law  doth  not  make  a  thing  morally  sinful,  (for  then 
to  break  a  ceremonial  law  would  be  a  moral  sin,)  so  also  obedi- 
ence to  every  law  doth  not  make  a  duty  morally  lawful  and 
good,  (for  then  obedience  to  a  ceremonial  law  must  be  a  moral 
obedience.)  Moral  transgression,  therefore,  is  a  breach  of  such 
a  law  which  forbids  a  thing  because  it  is  evil,  as  moral  obedi- 
ence is  our  conformity  to  such  a  law  which  commands  a  thing 
because  it  is  good  ;  not  that  any  thing  is  morally  evil  in  itself  be- 
fore it  be  forbidden,  for  then  there  should  be  a  moral  sin  before,  and 
without  any  law  to  forbid  it,  which  is  most  absurd ;  but  because 
a  thing  is  evil  in  itself,  and  is  therefore  forbidden,  it  is  there- 
fore morally  evil.  God  may  and  doth  make  it  fundamentally 
evil  before  it  be  forbidden,  but  it  is  not  morally  evil  until  it  be 
forbidden.  The  like  may  be  said  concerning  moral  obedience 
according  to  any  moral  law.  No  man  should  therefore  think  that 
this  description  given  of  a  moral  law  should  give  occasion  to  any  to 
imagine  that  some  things  are  morally  good  or  evil,  before  any 
law  pass  upon  them,  and  that  therefore  there  are  some  duties, 
and  some  sins,  which  are  so  without,  and  before,  any  law  of  God. 
For  we  see  that  things  good  in  themselves  must  be  commanded, 
else  they  are  not  moral  duties  ;  yet  withal  they  are  therefore  com- 
manded, because  they  are  good  in  themselves.  It  is  true  that, 
by  the  verdict  of  some  of  the  schoolmen,  some  duties  are  mor- 
ally good  before  any  law  commands  them,  (as  to  love  and  mag- 
nify God,)  and  that  some  sins  (as  to  curse  and  blaspheme 
God)  are  morally  evil,  before  any  law  forbids  them  ;  but  (to 
omit  other  answers)  if  such  suppositions  may  be  rationally  made, 
(which  some  deny,)  yet  it  may  be  upon  good  grounds  denied  that 
any  duty  can  be  morally  good,  or  any  sin  morally  evil,  until  some 


THE    MORALITY    OF    THE    SABBATH.  33 

law  pass  upon  them  either  to  command  or  forbid  the  same.  It 
is  indeed  suitable  and  meet  in  nature  for  man  to  love  God,  and 
unsuitable  and  unmeet  to  blaspheme  and  hate  God  ;  but  such 
suitableness  or  unsuitableness,  as  they  make  things  fundament- 
ally good  or  evil,  so  they  can  not  make  any  thing  morally  good 
or  evil,  unless  we  suppose  some  law ;  for  it  would  be,  in 
tiiis  case,  with  man  as  it  is  in  brute  creatures,  who  do  many 
things  unnatural,  (as  to  eat  up  and  destroy  their  own  young.) 
which  yet  are  not  morally  sinful,  because  they  are  not  under  any 
moral  law  ;  and  one  of  the  most  ancient  and  best  of  the  schoolmen, 
though  he  thinks  that  the  observance  of  the  Sabbath  before 
Moses'  time  was  not  seciuuhun  rationem  prcecepti,  or  dehite  fieri, 
i.  e.,  was  not  actually  commanded,  yet  that  it  was  secundum  ratio- 
nem honesti,  hoc  est  dig ne  fieri  ;  i.  e.,  it  was  congruous,  and  a  thing 
meet  and  worthy  to  be  observed,  even  from  the  first  creation.  But 
will  any  of  our  adversaries  hence  say,  that  because  it  was  meet 
and  worthy  to  be  observed,  that  therefore  it  was  a  moral  law  from 
the  beginning  of  the  world,  while  it  had  no  command  (as  is 
by  them  supposed)  to  be  observed?  For  it  must  be  some- 
thing meet  and  congruous,  and  worthy  to  be  observed  of  man, 
which,  when  it  is  commanded,  makes  it  to  be  a  moral  law ;  for 
then  the  law  commands  a  thing  that  is  good,  and  because  it  is 
good  it  is  therefore  commanded  ;  which  goodness  we  must  a  lit- 
tle more  narrowly  now  inquire  into. 

Tliesis  21.  If  it  be  demanded  therefore,  What  is  that  good- 
ness in  a  moral  law  for  which  it  is  therefore  commanded?  the 
answer  is  given  by  Vasques,  Suarez,  Smisinga,  and  most  of 
the  schoolmen,  and  sundry  of  our  own  writers,  that  it  is  nothing 
else  but  that  comely  suitableness  and  meetness  in  the  thing 
commanded  unto  human  nature  as  rational,  or  unto  man  as  ra- 
tional, and  consequently  unto  every  man.  When  I  say  as  rational, 
I  understand  as  Master  Ironside  doth,  viz.,  as  right  reason,  nei- 
ther blinded  nor  corrupted,  doth  require.  When  I  say  as  suit- 
able to  man,  and  consequently  to  every  man,  I  hereby  exclude 
all  laws  merely  judicial  and  evangelical  from  being  moral ;  the 
first  of  which  are  suitable  to  some  men  only  ;  the  other  are  not 
suitable  to  some  men  as  men,  but  to  man  as  corrupt  and  fallen, 
and  therefore  bind  not  all  men,  but  only  those  among  whom 
they  are  sufficiently  and  actually  promulgated,  as  is  evident. 
(Rom.  X.  14.  John  xv.  22.)  But  moral  laws  are  suitable  to  all 
men,  and  have  an  inward  meetness  and  congruity  to  be  observed 
of  all  men.  For  look,  as  when  the  Lord  gives  laws  to  any  par- 
ticular nation,  whether  immediately  by  himself,  or  mediately  by 
man,  he  ever  makes  them  suitable  to  the  people's  peace  and  good 


S4  THE    MORALITY    OF    THE    SABBATH. 

of  that  nation  ;  so  when  he  makes  laws  binding  all  mankind  in 
all  nations,  he  makes  them  suitable  to  human  nature,  or  all  man- 
kind therein.  And  look,  as  national  laws  bind  not  merely  by  the 
mere  will  of  the  lawgiver,  but  from  the  goodness  and  suitable- 
ness in  the  thing  unto  their  common  good,  so  here  moral 
laws,  which  concern  all  nations,  bind  not  merely  because  of  the 
will  of  God,  (which  of  itself  is  sufficient  to  bind  all  men,  if  he 
had  pleased  to  put  no  more  in  moral  laws,)  but  also  because  of 
some  goodness  in  the  things  commanded,  which  is  nothing  else 
but  such  suitableness  as  is  mentioned  unto  the  common  good  of 
man.  "What  this  suitableness  to  human  nature  is,  we  shall  show 
in  due  place  ;  meanwhile,  I  do  not  understand,  by  suitableness  to 
human  nature,  the  inclination  of  human  nature  now  corrupted  by 
sin  ;  for  infused  and  supernatui'al  virtues  and  graces  (to  which 
therefore  human  nature  is  not  inclined)  are  (as  Vasques  truly 
and  strongly  maintains)  in  some  sense  natural  and  good  in 
themselves,  not  because  human  nature  is  inclined  to  them,  but 
because  they  are  very  congruous  and  consentaneous  thereunto, 
and  perfecting  human  nature,  as  such,  and  consequently  suitable 
thereunto.  A  good  is  said  to  be  utile  et  delectahile  in  respect  of 
some  profit  or  delight  which  comes  to  man  by  it ;  but  honum  hones- 
turn  in  genere  moris  (as  Suarez  and  his  fellows  call  it)  con- 
sists in  a  kind  of  decency,  comeliness,  and  sweet  proportion  be- 
tween such  an  act  and  such  a  nature  as  acts  by  right  reason ;  to 
which  nature  it  is  exceeding  comely  and  suitable,  whether  any 
profit  or  delight  come  thereby,  yea  or  no.  As  now  in  the  di- 
vine nature  it  is  exceeding  beautiful  and  comely  for  it  (and  there- 
fore good  in  itself)  to  be  bountiful  and  merciful,  and  to  do  good 
unto  the  creature,  although  no  profit  could  come  to  him  thereby. 
It  is  God's  nature,  as  I  may  so  say,  so  to  do  ;  so  it  is  in  human 
nature  ;  it  is  a  comely  thing  to  honor  parents,  reverence  God's 
name,  to  be  loving  and  merciful  to  all  men,  in  heart,  word,  and 
deed  ;  to  give  God  a  fit  and  the  most  meet  proportion  of  time 
for  solemn  service  of  him,  who  allows  us  many  days  to  serve 
our  own  good  :  this  is  good  nature,  and  being  thus  seemly  and 
suitable  to  it,  this,  and  such  like  things,  are  therefore  good  in 
themselves,  though  perhaps  neither  profit  nor  pleasure  should 
come  unto  man  hereby.  And  hence  it  is  well  observed  by  some 
of  the  schoolmen,  that  right  reason  doth  not  make  a  thing  mor- 
al, but  only  judgeth  and  discerneth  what  is  moral ;  for  right  rea- 
son doth  not  make  a  thing  suitable,  but  only  seeth  whether  it  be 
so  or  no  :  a  thing  may  be  suitable  before  right  reason  see  it,  yet 
when  it  is  presented  to  reason,  it  sees  it  suitable,  as  the  wall  is 
wliite  before  the  eye  see  it,  yet  when  the  eye  doth  see  it,  it 


THK    MORALITY    01-    THE    SABBATH.  OO 

appears  white  also.  It  may  be  a  meet  and  comely  thing  to  give 
God  a  seventh  part  of  our  time,  though  no  man's  reason  can  of 
itself  find  out  such  a  meet  proportion  ;  yet  when  reason  sees  it, 
it  is  forced  to  acknowledge  a  comeliness  of  equity,  and  suitable- 
ness therein,  as  shall  hereafter  appear. 

Thesis  22.  But  here  let  it  be  observed,  that  although  all 
moral  laws  are  thus  suitable  to  man's  nature,  yet  they  are  not 
all  alike  suitable  thereunto,  and  consequently  not  equally  good 
in  themselves;  for  some  laws  are  more  immediately  suitable 
and  good,  others  mediately.  And  as  Wallceus  well  observes,  out 
of  Scotus,  that  there  is  a  double  morality :  "  The  first  is  de  lege 
naturce  stride  sumpta,  i.  e.,  such  laws  as  are  so  deeply  en- 
graven upon  nature  as  that  these  principles  can  not  be  blotted 
out  but  by  abolishing  of  nature;  the  second  is  de  lege  natu- 
rce late  sumpta ;  and  these  laws  do  much  depend  upon  the  will 
of  the  Lawgiver,  but  yet  they  are  very  congruous  and  suita- 
ble to  human  nature,  even  from  the  light  of  those  principles 
of  nature."  And  hence  I  suppose  it  will  follow,  that  the  law 
for  a  seventh  part  of  time  to  be  dedicated  to  God,  may  well 
be  a  moral  law,  although  it  depends  much  upon  the  will  of 
the  Lav/giver,  and  is  not  so  immediately  written  upon  man's 
heart,  nor  so  equally  suitable  to  human  nature,  as  the  law 
of  love  and  thankfulness  to  God  our  Creator  is.  For  (as 
Cameron  well  observes)  that  some  things  which  are  good  of 
themselves  have  more  of  God's  image  stamped  upon  them, 
some  have  less  of  it ;  and  hence  it  is,  that  though  all  moral 
laws  are  good  in  themselves,  yet  not  equally  so :  there  is  more 
unsuitableness  to  hate  and  curse  God  than  to  lust  after  another 
man's  house  or  servant ;  and  yet  both  are  evil  in  themselves, 
and  breaches  of  moral  rules. 

Thesis  23.  Hence,  therefore,  it  follows,  that  because  moral 
precepts  are  of  such  things  as  are  good  in  themselves,  they  are 
therefore  perpetual  and  unchangeable,  and  because  they  are  in 
this  respect  good  in  themselves,  to  wit,  because  they  are  suitable 
and  comely  to  man's  nature  as  rational,  hence  also  they  are 
universal :  so  that  perpetuity  and  universality  seem  to  be  the 
inseparable  adjuncts,  rather  than  the  essence  of  a  moral  law  : 
yet  when  they  are  called  perpetual  and  unchangeable,  we  must 
understand  them  in  respect  of  God's  ordinary  dispensation ;  for 
he  who  is  the  great  Lawgiver  may,  and  doth  sometimes  extraor- 
dinarily dispense  with  moral  laws.  Abraham  might  have  killed 
his  son  by  extraordinary  dispensation:  Adam's  sons  and  daugh- 
ters did  marry  one  another  by  special  commission,  which  now  to 
do  ordinarily  would  be  incestuous,   and  consequently  against  a 


36  THE    MORALITY    OF    THE    SABBATH. 

moral  law,  as  is  evident.  (Lev.  xviii.)  Only  let  it  be  here  re- 
membered, that  when  I  call  moral  laws  perpetual  and  universal, 
that  I  speak  of  such  laws  as  are  primarily  moral,  which  do  first- 
ly and  originally  suit  with  human  nature ;  for  laws  as  are  at 
second  hand  moral,  and  as  it  were  accidentally  so,  may  be  change- 
able, as  hereafter  shall  appear. 

Thesis  24.  How  these  things  may  evince  the  morality  of  a 
seventh  part  of  time  will  be  difficult  to  conceive,  unless  further 
inquiry  be  made  ;  to  wit,  when  and  by  what  rules  may  it  be 
known  that  any  law  is  suitable  and  agreeable  unto  human  nature, 
and  consequently  good  in  itself?  For  resolution  of  v/hich  doubt, 
there  is  great  silence  generally  in  most  writers  :  Bishop  White 
endeavors  it  by  giving  three  rules  to  clear  up  this  mist ;  but  (pace 
tanti  viri)  I  much  fear  that  he  much  darkens  and  obscures  the 
truth  herein,  and  muds  the  streams.  For,  1.  Because  the  Sab- 
bath is  not  simply  moral,  but  hath  something  positive  in  it,  he 
therefore  makes  it  temporary,  as  appears  in  his  conclusion  of  that 
discourse ;  whenas  it  is  evident,  by  his  own  confession,  that  some 
laws  positively  moral  are  general  and  universal.  "  For  laws 
positively  moral  (he  saith)  are  either  personal  only,  as  was  Abra- 
ham's coming  out  of  his  own  country.  (Gen.  xii.  1.)  Some  are 
for  one  nation  or  republic  only.  (Ex.  xxii.  1,  3,  7.)  Some  are 
common  and  general  for  all  mankind,  as  the  law  of  polygamy." 
2.  He  seems  to  make  laws  simply  and  entirely  moral  to  be  such 
as  are  in  their  inward  nature  morally  good,  before  and  without 
any  external  imposition  of  the  Lawgiver.  Now,  if  by  external 
imposition  he  means  the  external  manner  of  Mosaical  administra- 
tion of  the  law,  there  is  then  some  truth  in  what  he  affirms ;  for 
doubtless  before  Moses'  time  the  patriarchs  had  the  law  revealed 
after  another  manner  ;  but  if  by  external  imposition  be  meant 
external  revelation,  whether  immediately  by  God  himself  unto 
man's  conscience,  or  mediately  by  man,  then  it  is  most  false  that 
any  thing  can  be  morally  good  or  evil,  much  less  entirely  and 
simply  so,  before  and  without  some  such  law :  for  though  it 
may  be  good  and  suitable  to  man  before  a  law  pass  upon  it, 
yet  nothing  can  be  morally  good  or  evil  without  some  law, 
for  then  there  should  be  some  sin  which  is  not  the  transgres- 
sion of  a  law,  and  some  obedience  which  is  not  directed  by  any 
law,  both  which  are  impossible  and  abominable.  3.  "  He  makes 
moral  laws  by  external  imposition  and  constitution  only  to  be 
such  as,  before  the  external  imposition  of  them,  are  adiaphorous, 
and  good  or  evil  only  by  reason  of  some  circumstance."  When- 
as we  know  that  some  such  laws  as  are  most  entirely  moral,  yet 
in  respect  of  their  inward  nature  generally  considered,  they  are 


THE    MORALITY    01'     THE    SABliATH.  37 

indifferent  also  ;  for  not  to  kill  and  take  away  man's  life  is  a 
moral  law  entirely  so,  yet,  in  the  general  nature  of  it,  it  is  indif- 
ferent,  and  by  circumstance  may  become  either  lawful  or  un- 
lawful ;  lawful  in   case  of  war  or  public  execution  of  justice  ; 
unlawful  out  of  a  private  spirit  and  personal  revenge.     In  one 
word,  the  whole   drift   of  his  discourse  lierein  is  to  show  that 
the  Sabl)ath  is  not  moral ;   and  this  he  would  prove  because  the 
Sabbath  is  not  simply  and  entirely  moral,  (which  is  a  most  feeble 
and  weak  consequence;)   and  this  he  proves  "  because  the  Sab- 
bath dav  hath  (in  respect  of  its  inward  nature)  no  more  holiness 
and  goodness  than  any  other  day,  all  the  days  of  the  week  being 
equally  good  by  creation."     But  he   might  well  know  that  the 
day  is  not  the  law  of  the  fourth  commandment,  but  the  keep- 
in^  holy  of  the  Sabbath  day,  which  is  a  thing  inwardly  good, 
and  entirely  moral,  if  we  speak  of  some  day.     Nay,  (saith  the 
bishop,)  the  law  of  nature  teacheth  that  some  suflacient  and  con- 
venient time  be  set  apart  for  God's  worship  ;  if,  therefore,  some 
day  be  moral,  although  all  days  by  creation  be  indifferent  and 
equal,  according  to   his  own  confession,  what  then  should  hinder 
the  quota  pars,  or  the   seventh   part  of  time,  from  being  moral.'' 
Will  he  say  because  all  days  are  equally  holy  and  good  by  crea- 
tion ?     Then  why  should  he  grant  any  day  at  all  to  be  entirely 
moral  in  respect  of  a  sufficient  and  convenient  time  to  be  set 
apart   for  God  ?     If    he  saith    the  will  and    imposition  of  the 
Lawgiver  abohsheth  its  morality,  because  he  binds  to  a  seventh 
part  °of  time,  then  we  shall  show  that  this  is  most  false  and  lee- 
ble  in  the  sequel. 

Thesis  25.  There  are,  therefore,  four  rules  to  guide  our 
iudo-ments  aright  herein,  whereby  we  may  know  when  a  law  is 
suitable  and  agreeable  to  human  nature,  and  consequently  good 
in  itself;  which  will  be  sufficient  to  clear  up  the  law  of  the  Sab- 
bath to  be  truly  moral,  (whether  in  a  higher  or  lower  degree  ot 
morality  it  makes  no  matter,)  and  that  it  is  not  a  law  merely 
temporary  and  ceremonial. 

1.  Such  laws  as  necessarily  flow  from  natural  relation,  both 
between  God  and  man,  as  well  as  between  man  and  man: 
the^^e  are  n-ood  in  themselves,  because  suitable  and  congruous 
to  human  nature  ;  for  there  is  a  decency  and  sweet  comeliness 
to  attend  to  those  rules  to  which  our  relations  bind  us.  i^or 
from  this  ground  the  prophet  Malachi  calls  for  fear  and  honor 
of  God  as  moral  duties,  because  they  are  so  comely  and  seemly 
for  us,  in  respect  of  the  relation  between  us.  If  I  be  your  Lord, 
and  Master,  and  Father,  where  is  my  fear  ?  where  is  my  honor .'' 
(Mai.  i.  6.)     Love  also  between  man  and  wife  is  pressed  as  a 

VOL.  III.  4 


38  THE    MORALITY    OF    THE    SABBATH. 

comely  duty  by  the  apostle,  from  that  near  relation  between 
them,  being  made  "one  flesh."  (Eph.  v.  28,  29.)  There  are 
scarce  any  who  question  the  morality  of  the  duties  of  the  second 
table,  because  they  are  so  evidently  comely,  suitable,  and  agree- 
able to  human  nature,  considered  relatively,  as  man  stands  in 
relation  to  those  who  are  or  should  be  unto  him  as  his  own  flesh  ; 
and  therefore  he  is  to  honor  superiors,  and  therefore  must  not 
kill,  nor  steal,  nor  lie,  nor  covet,  nor  defile  the  flesh,  etc. ;  but  the 
morality  of  all  the  rules  of  the  first  table  is  not  seen  so  evident- 
ly, because  the  relation  between  God  and  man,  which  makes 
them  comely  and  suitable  to  man,  is  not  so  well  considered ;  for 
if  there  be  a  God,  and  this  God  be  our  God,  according  to  the 
first  commandment,  then  it  is  very  comely  and  meet  for  man  to 
honor,  love,  fear  him,  delight,  trust  in  him,  etc. ;  and  if  this  God 
must  be  worshiped  of  man  in  respect  of  the  mutual  relation  between 
them,  then  it  is  comely  and  meet  to  worship  him  with  his  own 
worship,  according  to  the  second  commandment,  and  to  worship 
him  with  all  holy  reverence,  according  to  the  third  command- 
ment ;  and  if  he  must  be  thus  worshiped,  and  yet  at  all  times 
(in  respect  of  our  necessary  worldly  employments)  can  not  be  so 
solemnly  honored  and  worshiped  as  is  comely  and  meet  for  so 
great  a  God,  then  it  is  very  fit  and  comely  for  all  men  to  have 
some  set  and  stated  time  of  worship,  according  to  some  fit  pro- 
portion, which  the  Lord  of  time  only  can  best  make  ;  and  there- 
fore a  seventh  part  of  time  which  he  doth  make,  according  to 
the  fourth  commandment. 

2.  Such  laws  as  are  drawn  from  the  imitable  attributes  and 
works  of  God  are  congruous  and  suitable  to  man's  nature ;  for 
what  greater  comeliness  can  there  be,  or  what  can  be  more  suit- 
able to  that  nature  which  is  immediately  made  for  God,  than  to 
be  like  unto  God,  and  to  attend  unto  those  rules  which  guide  there- 
unto ?  Hence  to  be  merciful  to  men  in  misery,  to  forgive  our 
enemies  and  those  that  do  us  wrong,  to  be  bountiful  to  those  that 
be  in  want,  to  be  patient  when  we  suffer  evil,  are  all  moral  du- 
ties, because  they  are  comely  and  suitable  to  man,  and  that  be- 
cause herein  he  resembles  and  is  made  like  unto  God.  Hence 
to  labor  six  days  and  rest  a  seventh  is  a  moral  because  a 
comely  and  suitable  duty,  and  that  because  herein  man  follows 
the  example  of  God,  and  becomes  most  like  unto  him.  And 
hence  it  is  that  a  seventh  year  of  rest  can  not  be  urged  upon 
man  to  be  as  much  moral  as  a  seventh  day  of  rest,  because  man 
hath  God's  example  and  pattern  in  resting  a  seventh  day,  but 
not  in  resting  any  seventh  year ;  God  never  made  himself  an 
example  of  any  ceremonial  duty,  it  being  unsuitable  to  his  glori- 


THi:    MORALITY    OF    TIIK    SABD.VTII.  39 

ous  excellency  so  to  do,  but  only  of  moral  and  spiritual  holiness  ; 
and  therefore  there  is  somewhat  else  in  a  seventh  day  that  is  not 
in  a  seventh  year ;  and  it  is  utterly  false  to  think  (as  some  do) 
that  there  is  as  much  equity  for  the  observation  of  the  one 
as  there  is  of  the  other.  *•  And  here,  by  the  way,  may  be 
seen  a  gross  mistake  of  Mr.  Primrose,  who  would  make  God's 
example  lierein  not  to  be  morally  imitable  of  us,  nor  man 
necessarily  bound  thereunto,  it  being  not  naturally,  and  in  re- 
spect of  itself,  imitable,  but  only  because  it  pleaseth  God  to  com- 
mand man  so  to  do  ;  as  also  because  this  action  of  God  did  not 
flow  from  such  attributes  of  God  as  are  in  their  nature  imitable, 
as  mercy,  bounty,  etc.,  but  from  one  of  those  attributes  as  is  not 
imitable.  and  which  we  ought  not  to  imitate,  viz.,  his  omnipo- 
tency.  But  suppose  it  did  flow  from  his  omnipotency,  and  that 
we  ought  not  to  imitate  his  omnipotency,  and  that  we,  who  are 
weakness  itself,  can  not  imitate  omnipotent  actions,  yet  it  is  obvious 
to  common  sense,  that  such  acts  which  arise  from  such  attributes 
as  can  not  be  imitated  of  us,  in  respect  of  the  particular  eflfects 
which  are  produced  by  them,  yet  in  the  actings  of  such  attributes 
there  may  be  something  morally  good  which  is  imitable  of  us  ; 
as,  for  example,  though  we  are  not  to  imitate  God  in  his  mirac- 
ulous works,  (as  in  the  burning  of  Sodom,  and  such  like,) 
yet  there  may  be  that  justice  and  wisdom  of  God  shining  therein 
which  we  ought  to  imitate  ;  for  we  ought  to  see,  before  we  cen- 
sure and  condemn,  as  God  did  in  proceeding  against  Sodom. 
So  it  is  in  this  extraordinary  work  of  making  the  world,  where- 
in, although  we  are  not  to  go  about  to  make  another  world  with- 
in that  time,  as  God  did,  yet  therein  the  labor  and  rest  of  God 
was  seen,  which  is  imitable  of  man ;  which  labor  and  rest,  as 
they  are  moral  duties,  so  they  are  confirmed  by  a  moral  exam- 
ple, and  therefore  most  seemly  and  Comely  for  man  to  imitate 
from  such  an  example  ;  and  whereas  he  aflirms  that  this  example 
was  not  moral,  because  it  wa§  not  in  itself  imitable,  being  grounded 
only  upon  God's  free  will."  The  reason  is  weak  ;  for  to  labor  in 
one's  calling  is,  without  controversy,  a  moral  duty,  (as  idleness  is  a 
moral  sin  ;)  yet  if  one  would  ask  why  man  is  to  labor  here,  and 
not  rather  to^  lead  a  contemplative  life  in  the  vision  and  fruition 
of  God  immediately,  I  suppose  no  reason  can  be  given  but 
the  good  pleasure  of  God,  who,  in  his  deep  wisdom,  saw  it  most 
meet  for  man  to  spend  some  proportionable  time  in  labor  for  him- 
self, and  some  in  rest  for  God ;  whereunto  he  gave  man  such 
an  eminent  example  from  the  beginning  of  the  world.  Master 
Primrose  can  not  deny  but  that  a  convenient  time  for  labor  and 
rest,  in  general,  is  moral.  "  But,"  saith,  he,  "  if  God  had  not  de- 
clared his  will  by  a  commandment  particularly  to  labor  six  days. 


40  THE    MORALITY    OF    TIfE    SABBATH. 

and  rest  the  seventb,  the  Jews  would  not  have  thought  themselves 
bound  to  this  observation  from  God's  example  only  ;  wliieh  shows 
that  there  is  no  morality  in  it  to  bind  the  conscience  forever." 
But  it  may  be  as  w^ell  doubted  whether  acts  of  bounty  and  mer- 
cy (to  which  he  thinks  we  are  bound  merely  from  God's  ex- 
ample) in  respect  of  the  particular  application  of  these  acts  to 
enemies  of  God  and  of  ourselves,  as  well  as  to  friends,  be  of 
binding  virtue  merely  by  God's  example,  unless  w^e  had  a  com- 
mandment thereunto  ;  for  in  moral  precepts,  as  the  thing  is  com- 
manded because  it  is  good,  so  it  is  not  morally  good  unless  it  be 
commanded  :  but  suppose  that  God's  example  of  labor  six  days, 
and  rest  the  seventh,  should  not  have  been  binding  as  other  ex- 
amples, unless  there  had  been  a  commandment  for  so  doing  ;  yefc 
this  is  no  argument  that  this  example  is  not  moral  at  all,  bnt  only 
that  it  is  not  so  equally  moral,  and  known  to  be  so,  as  some  other 
duties  be  ;  for  man  may  spend  too  much  time  in  labor,  and  give 
God  too  short  or  too  little  time  for  rest.  If,  therefore,  he  wants  the 
light  of  a  commandment  or  rule  to  direct  and  guide  him  to  the 
fittest  and  most  meet  proportion  of  time  for  both,  is  he  not  apt 
hereby  to  break  the  rule  of  morality,  which  consists  (as  hath 
been  shown)  in  that  wdiich  is  most  suitable,  comely,  and  conven- 
ient for  man  to  give  to  God  or  man  ?  The  commandment,  there- 
fore, in  this  case,  measuring  out  and  declaring  such  a  proportion, 
and  what  time  is  most  convenient  and  comely  for  man  to  take 
to  himself  for  labor,  or  to  give  to  God  for  rest,  it  doth  not  abolish 
the  morality  of  the  example,  but  doth  rather  establish  and  make 
it.  It  sets  out  the  most  comely  and  meet  proportion  of  time  for 
labor  and  rest,  and  therefore  such  a  time  as  is  most  good  in  itself, 
because  most  comely  and  proportionable,  v/hich,  being  therefore 
commanded,  is  a  moral  duty  in  man,  and  the  example  hereof 
morally  binding  in  God.     • 

3.  Such  laws,  which  man's  reason  may  see,  either  by  innate 
lighter  by  any  other  external  help  and  light,  to  be  just,  and  good, 
and  fit  for  man  to  observe,  such  laws  are  congruous  and  suitable  to 
human  nature.  I  say  by  any  external  help,  as  well  as  by  innate 
light;  for  neither  internal  nor  external  light  makes  a  thing  just 
and  suitable  to  man,  no  more  than  the  light  of  the  sun,  or  the 
light  of  a  lantern,  makes  the  king's  highway  to  the  city  ;  but 
they  only  declare  and  manifest  the  way,  or  that  which  was  so  in 
itself  before.  Hence  it  comes  to  pass,  that  although  man's  rea- 
son can  not  see  the  equity  of  some  laws,  antecedenter,  by  innate 
light,  before  it  be  illuminated  by  some  external  light,  yet  if  by 
this  external  light  the  mind  sees  the  equity,  justice,  and  holiness 
of  such  a  law,  this  may  sufiiciently  argue  the  morality  of  such  a 
law,  which  was  just  and  good,  before  any  light  discovered  it,  and 


THE    MORALITY    OF    THE    SAIiBATH.  41 

is  now  discovered  only,  not  made  to  be  so,  whether  by  internal  or 
external  light.  "And  henc-e  Aquinas  well  observes,  that  moral 
laws  (which  he  makes  to  be  such  as  are  congruous  to  right 
reason)  sometimes  are  such  as  not  onlv  command  such  things 
which  rea-on  doth  readily  see  to  be  comely  and  meet,  but  also 
such  laws  about  which  man's  reason  may  readily  and  easily  err, 
and  go  astray  from  that  which  is  comely  and  meet."  And  hence 
it  is,  that  although  no  reason  or  wit  of  man  could  ever  have 
found  out  the  most  just  and  equal  proportion  of  time,  or  what 
proportion  is  most  comely  and  suitable,  or  that  a  seventh  part  of 
time  should  have  been  universally  observed  as  holy  to  God,  yet 
if  any  external  light  and  teaching  from  above  shall  reveal  this 
time,  and  the  equity  and  suitableness  of  it,  so  that  reason  shall 
acknowledge  it  equal  and  good,  that  if  we  have  six  days  for  our- 
selves, God  should  have  one  for  himself,  this  is  a  strong  argu- 
ment that  such  a  command  is  moral,  because  reason,  thus  illumi- 
nated, can  not  but  acknowledge  it  most  meet  and  equal ;  for  though 
reason  may  not,  by  any  natural  or  innate  light,  readily  see  that 
such  a  division  of  time  is  most  suitable,  and  yet  may  readily  err 
and  misconceive  the  most  suitable  and  convenient  proportion  and 
division  of  time,  it  is  then  a  sufficient  proof  of  the  morality  of  such 
a  command,  if  the  congruity  and  equity  of  it  be  discerned  con- 
sequenter  only,  (as  we  say,)  and  by  external  light. 

4.  Whatever  law  was  once  writ  upon  man's  heart  in  pure  na- 
ture is  still  suitable,  and  congruous,  and  convenient  to  human 
nature,  and  consequently  good  in  itself  and  moral.  For  what- 
ever was  so  writ  upon  Adam's  heart  was  not  writ  there  as  upon  a 
private  person,  but  as  a  common  person,  having  the  common  na- 
ture of  man,  and  standing  in  the  room  of  all  mankind.  Hence, 
as  nothing  was  writ  then  but  what  was  common  to  all  men,  so 
such  things  thus  writ  were  good  for  all  men,  and  suitable  to 
all  men,  it  being  most  injurious  to  God  to  think  that  any  thing 
evil  should  be  imprinted  there.  If,  therefore,  it  be  proved 
that  the  law  of  the  Sabbath  was  then  writ  upon  man's  heart, 
then  it  undeniably  follows  that  it  is  meet  and  suitable  to  all  men 
still  to  observe  a  Sabbath  day ;  and  indeed  to  the  right  under- 
standing of  what  is  suitable  to  man  as  man,  and  consequently 
moral,  there  is  nothing  more  helpful  than  to  consider  of  our  prim- 
itive estate,  and  what  was  suitable  to  our  nature  then  ;  for  if  that 
which  is  moral  in  marriage  is  to  be  searched  for  in  the  first  and 
ancient  records  of  our  first  creation  by  the  appointment  of  our 
Saviour,  I  then  know  no  reason  (whatever  others  object) 
but  morahty  in  all  other  laws  and  duties  is  there  to  be  sought 
also  ;  for  although  our  original  perfection  is  now  defaced  aud 
4* 


42  THE    MORALITY    OF    THE    SABBATH. 

lost,  and  in  that*  respect  is  a  merum  non  ens,  (as  some 
call  it,)  yet  it  bad  once  a  being,  and,  tberefore,  in  this  con- 
troversy, we  may  lawfully  inquire  after  it,  considering  espe- 
cially tbat  tins  being  which  once  it  had  may  be  sufficiently 
known  by  the  contrary  being  of  universal  corruption  that  is 
in  us  now,  as  also  by  the  light  of  the  Scriptures,  in  which 
the  Searcher  and  Maker  of  all  hearts  declares  it  unto  us ;  and, 
indeed,  there  are  many  moral  duties  which  will  never  appear 
good  and  suitable  to  man,  but  rather  hard  and  unreasona- 
ble (because  impossible)  until  we  see  and  remember  from 
whence  we  are  fallen,  and  what  once  we  had. 

Thesis  26.  If,  therefore,  a  moral  law  command  that  which 
is  suitable  to  human  nature,  and  good  in  itself,  then  it  follows 
from  hence,  (which  was  touched  before,)  that  divine  determina- 
tion of  something  in  a  law  doth  not  always  take  away  moral- 
ity from  a  law  ;  for  divine  determination  is  many  times  no 
more  but  a  plain  and  positive  declaration  of  that  which  is 
suitable,  just,  and  good,  and  equal  for  man  to  observe.  Now, 
that  which  points  out  and  declares  unto  us  the  morality  of  a 
law  can  not  possibly  abolish  and  destroy  such  a  law.  For  a 
moral  law  commanding  that  which  is  suitable  and  good,  (as 
hath  been  shown,)  it  is  impossible  that  the  commandment 
which  determineth  and  directeth  to  that  which  is  good,  that 
by  this  determination  it  should  overthrow  the  being  of  such 
a  good  law,  nay,  verily,  particular  determination  and  posi- 
tiveness  (as  some  call  it)  is  so  far  from  abolishing,  as  that  it 
rather  adds  to  the  being,  as  well  as  to  the  clearing  up  and 
manifestation,  of  such  a  law.  For  if  it  be  not  sufficient  to 
make  a  moral  law,  that  the  thing  be  good  in  itself,  but  that  also 
it  must  be  commanded,  then  the  commandment  which  many 
times  only  determines  to  that  which  good  (and  consequently 
determination)  doth  add  unto  the  being  of  a  moral  law. 

Thesis  27.  There  is  scarce  any  thing  but  it  is  morally  indif- 
ferent, until  it  falls  under  some  divine  determination ;  but  divine 
determination  is  twofold  :  1.  Of  such  things  which  are  not  good, 
fit,  or  needful  for  man  to  observe  without  a  command,  as  sacri- 
fices and  sacraments,  and  such  like  :  now  herein,  in  such  laws, 
positive  determination  may  be  very  well  inconsistent  with  moral- 
ity ;  and  it  may  be  safely  said,  that  such  a  law  is  not  moral,  but 
rather  positive ;  and  thus  the  learned  sometimes  speak.  2.  Of 
such  things  as  are  equal,  good  in  themselves,  needful,  and  suita- 
ble for  man  ;  and  here  particular  determination  and  morality 
may  kiss  each  other,  and  are  not  to  be  opposed  one  to  another : 
and  hence  it  is,  that  if  God's  commandment  positive  determines 


TIIK    MORALITY    OF    TlIK    SAB15ATH.  43 

US  to  observe  any  part  of  instituted  worship,  (suppose  sacraments 
or  sacrifices,)  yet  such  hiws  are  not  moral,  (akhough  it  be  moral 
in  general  to  worship  God  after  his  own  will,)  because  the  things 
themselves  are  not  good  in  themselves,  nor  needful :  but  if  God 
shall  determine  us  to  observe  a  Sabbath  day,  this  determination 
doth  not  take  away  the  morality  of  the  command,  because  it 
being  good  in  itself  to  give  God  the  meetest  and  fittest  proj/ortion 
of  time  for  holy  rest,  and  the  commandment  declaring  that  this 
seventh  part,  or  so,  is  such  a  time,  hence  it  comes  to  pass,  that 
this  time  is  good  in  itself,  and  therefore  determination,  by  the 
commandment  in  this  case,  doth  not  abolish  the  morality  hereof. 
It  is  a  moral  duty  to  pay  tl-ibute  to  Ciesar,  to  give  to  Ciesar  that 
which  is  Ca3sar  s  :  hence  because  a  man  may  give  too  much  or 
too  little  to  him,  that  determination  which  directs  us  to  that  par- 
ticular which  is  Cajsar's  due,  and  most  meet  for  him  to  receive 
and  us  to  give,  that  is  best  in  itself,  and  is  therefore  moral :  so 
prayer  is  a  moral  duty  ;  but  because  a  man  may  be  tempted  to 
pray  too  oft  or  else  too  seldom,  hence  determination  of  the 
fittest,  and  this  fittest  season,  makes  this  or  that  moral.  So  it  is 
here  in  the  Sabbath.  I  do  willingly  and  freely  profess  thus  far 
with  our  adversaries  of  the  morality  of  the  Sabbath  ;  that  it  is  a 
moral  duty  to  give  God  some  time  and  day  of  holy  rest  and  wor- 
ship, as  it  is  moral  to  give  Cfesar  his  due,  and  to  pray  to  God  : 
but  because  we  may  give  God  too  many  days  or  too  few,  hence 
the  determination  of  the  most  meet  and  fittest  proportion  of  time, 
and  particularly  of  this  time,  makes  this  and  that  to  be  also 
moral.  If  no  day  at  all  in  general  was  good  and  fit  for  man  to 
give  to  God,  and  God  should,  notwithstanding,  command  a 
seventh  day,  then  the  commandment  of  such  a  day  with  such 
positive  determination  could  not  be  moral  any  more  than  the 
determination  of  sacrifices  and  such  like.  But  every  day,  (say 
some  of  our  adversaries,)  some  day,  (say  others  of  them,)  being 
acknowledged  to  be  equal,  just,  and  good,  and  most  meet  to  give 
God,  hence  it  is  that  determination  of  a  seventh  day  doth  not 
abolish,  but  clear  up,  that  which  is  moral,  because  it  points  out 
unto  man  that  which  is  most  meet  and  equal.  Hence,  therefore, 
it  follows  that  a  seventh  day  is  therefore  commanded,  because  it 
is  good,  and  not  good  merely  because  commanded.  Determina- 
tion, also,  declaring  what  is  most  meet,  declareth  hereby  that  this 
commandment  is  also  moral,  and  not  merely  positive  and  ceremo- 
nial ;  which  not  being  well  considered  by  some,  this  fourth  com- 
mandment (having  some  more  positiveness  and  determination 
than  divers  of  the  rest)  hath  therefore  been  the  chief  stumbling 
stone  and  rock  of  offense  to  many  against  the  morality  of  it,  by 


44         Tin:  mohality  of  the  sabhath. 

which  they  have  miserably  bruised  themselves,  while  they  have 
endeavored  to  destroy  it,  upon  so  gross  a  mistake. 

Thesis  28.  It  is  true  that  God,  out  of  his  absolute  sovereignty 
and  good  pleasure  of  his  will,  might  have  determined  us  to  ob- 
serve a  fourth,  a  ninth,  a  twentieth  part  of  our  time  in  holy  rest, 
more  or  less,  as  well  as  to  a  seventh  ;  yet  let  us  consider  of  God 
as  acting  by  counsel,  and  weighing  and  considering  Avitli  himself 
what  is  most  meet  and  equal,  and  what  proportion  of  time  is 
most  fit  for  himself;  and  then  (with  leave  of  better  thoughts, 
when  I  see  better  reason)  I  suppose  no  man  can  prove  (unless 
he  be  made  privy  to  the  unknown  secrets  of  the  wisdom  of  God) 
that  any  other  proportion  had  been  as  meet  as  this  now  made 
by  the  actual  determination  of  God  ;  there  was  not,  therefore, 
the  mere  and  sovereign  will  of  God  which  thus  determined  of 
this  seventh  part  of  time,  but  also  the  wisdom  of  God,  which, 
considering  all  things,  saw  it  most  meet  and  suitable  for  man  to 
give,  and  God  to  receive  from  man,  and  therefore,  being  com- 
manded, and  thus  particularly  determined,  becomes  moral. 

Thesis  29.  If  that  commandment  be  moral  which  is  there- 
fore commanded  because  it  is  good,  then  hence  it  follows,  in  the 
second  place,  that  such  laws  only  are  not  moral  laws,  which  are 
known  to  all  men  by  the  light  of  corrupt  nature.  For,  as  hath 
been  already  said,  a  law  may  be  holy,  just,  good,  suitable,  and 
meet  for  all  men  to  observe,  whether  the  light  of  corrupt  nature,, 
by  awakening  or  sleeping  principles,  (as  some  call  them,)  know  it 
or  no,  and  such  a  comeliness  and  suitableness  in  such  a  law  is 
sufficient  to  make  it  moral.  There  were  many  secret  moral  sins 
in  Paul,  which  he  never  saw,  nor  could  have  seen  by  the  light 
of  corrupt  nature,  until  the  law  fell  upon  him  with  mighty 
efficacy  and  power,  (Rom.  vii. ;)  for  God  is  not  bound  to  crook 
his  moral  laws  to  what  our  corrupt  minds  are  actually  able 
of  themselves  to  see,  any  more  than  to  what  our  corrupt  wills 
are  actually  able  to  do.  If  the  light  of  nature  be  imperfect 
in  us  since  the  fall,  (which  no  wise  man  doubts  of,)  then  there 
may  be  many  things  truly  moral,  which  the  light  of  nature 
now  sees  not,  because  it  is  imperfect,  which  in  its  perfection  it 
did  see  ;  and  this  consideration  of  the  great  im})erfection  of  the 
light  of  nature  is  alone  sufficient  forever  to  stop  their  mouths 
and  silence  their  hearts,  who  go  about  to  make  an  imperfect 
light  and  law  of  nature  the  perfect  rule  and  only  measure  of 
moral  duties,  and  who  make  so  narrow  a  limitation  of  that 
Avhich  is  moral  to  that  which  is  thus  imperfectly  natural.  It  is 
not  now  lex  nata,  but  lex  data,  which  is  the  rule  of  moral  duties  : 
the  whole  Scriptures  contain  the  perfect  rule  of  all  moral  actions, 


THE   MORALITY    OF    THE    SABBATH.  45 

Avhetlier  man's  corrupted  and  imperfect  light  of  nature  see 
them  or  no.  It  is  a  common,  but  a  most  perilous,  and  almost 
groundless  mistake  of  many  in  this  controversy,  who,  when 
they  would  know  what  is  moral,  and  what  is  not  so,  of  such 
things  as  are  set  down  in  the  Scriptures,  they  then  fly  to  the 
light  of  corrupt  nature,  making  it  to  be  the  supreme  judge  hereof, 
a!Kl  there  fall  to  examining  of  them,  whether  they  are  seen  by 
the  light  of  nature  or  no,  which  is  no  less  folly  than  to  set  up 
a  corrupt  and  blind  judge  to  determine  and  declare  that  which 
is  moral,  to  make  the  perfect  rule  of  morality  in  Scripture  to  bow 
down  its  back  to  the  imperfection  and  weakness  of  nature,  to 
])ull  out  the  sun  in  heaven  from  giving  light,  and  to  walk  by  the 
light  of  a  dim  candle,  and  a  stinking  snuff  in  the  socket  almost 
gone  out ;  to  make  the  hornbook  of  natural  light  the  perfec- 
tion of  learning,  of  the  deepest  matters  in  moral  duties  ;  to 
make  Aristotle's  ethics  as  complete  a  teacher  of  true  morality 
as  Adam's  heart  in  innocency  ;  and,  in  a  word,  to  make  man 
fallen,  and  in  a  manner  perfectly  corrupt  and  miserable,  to  be 
as  sufficiently  furnished  with  knowledge  of  moral  duties,  as 
man  standing,  when  he  was  perfectly  holy  and  happy.  Ima- 
gine, therefore,  that  the  light  of  nature  could  never  have  found 
out  one  day  in  seven  to  be  comely  and  most  meet  for  man 
to  give  unto  God  ;  yet  if  such  a  proportion  of  time  be  most 
meet  for  man  to  give  to  God,  and  it  appears  so  to  be  when 
God  reveals  it,  it  may  and  should  then  be  accounted  a  moral 
law,  although  the  light  of  nature  left  in  all  men  could  never 
discern  it.  The  schoolmen,  and  most  of  the  Popish  generation, 
not  considering  these  things,  (which,  notwithstanding,  are  some 
of  their  own  principles,)  have  digged  pits  for  themselves,  and 
made  snares  for  some  of  their  followers,  in  abolishing  the 
fourth  commandment  from  being  (in  the  true  sense  of  it) 
moral,  because  they  could  not  see  how  such  a  special  part 
of  time,  viz.,  a  seventh  part,  could  be  natural,  or  by  the 
light  of  corrupt  nature  discernible  ;  which  things  so  discern- 
ible they  sometimes  conclude  to  be  only  moral.  But  how  far 
the  light  of  corrupt  nature  may  discern  this  proportion  shall  be 
spoken  to  in  its  proper  place. 

Thesis  30.  If,  lastly,  those  things  which  are  thus  commanded 
because  they  are  good  be  moral,  then  the  whole  decalogue  may 
hence  appear  to  be  the  moral  law  of  God,  because  there  is  no 
law  in  it,  which  i^  therefore  good  only  because  it  is  commanded, 
but  is  therefore  commanded  because  it  is  good  and  suitable  to 
human  nature.  When  I  say,  suitable  to  human  nature,  I  do  not 
mean  human  nature  considered  absolutely,  but -relatively,  either 


46  THE    MORALITY    OF    THE    SABBATH. 

in  relation  to  God,  or  relation  unto  man  ;  for  not  only  the  light 
of  nature,  but  of  common  sense  also,  bears  witness  that  every 
precept  of  the  second  table,  wherein  man  is  considered  in  rela- 
tion to  man,  is  thus  far  good ;  for  how  comely  and  good  is  it  to 
honor  parents,  to  be  tender  of  other  men's  lives  and  comforts,  to 
preserve  one's  self  and  others  from  filthy  pollutions,  to  do  no 
wrong,  but  all  the  good  we  can  to  other  men's  estates  !  etc.  Nor 
do  I  think  that  any  will  question  any  one  commandment  of  this 
table  to  be  good  and  suitable  to  human  nature,  unless  it  be  some 
Nimrod  or  Brennus,  (that  professed  he  knew  no  greater  justice 
than  for  the  stronger,  like  the  bigger  fishes  of  the  sea,  to  SM^allow 
up  the  lesser  in  case  they  be  hungry,)  or  some  Turkish  Tartar 
or  cannibal,  or  some  surfeited  professor,  transformed  into  some 
licentious  opinionist,  and  so  grown  master  of  his  own  conscience, 
and  that  can  audaciously  outface  the  very  light  of  nature  and 
common  sense,  through  the  righteous  judgment  of  God  blinding 
and  hardening  his  heart.  And  if  the  commandments  of  the  second 
table  be  thus  far  good  in  themselves,  are  not  those  of  the  first 
table  much  more  ?  Is  love  to  man  (when  drawn  out  into  all  the 
six  streams  of  the  second  table)  good  in  itself,  and  shall  not  love 
to  God,  drawn  out  in  the  four  precepts  of  the  first  table,  as  the 
spring  from  whence  all  our  love  to  man  should  flow,  much  more  ? 
Are  the  streams  morally  sweet,  and  is  not  the  spring  itself  of  the 
same  nature  ?  Love  to  God  and  love  to  man  are  the  common 
principles  (saith  Aquinas  truly)  of  the  law  of  nature  ;  and  all 
particular  precepts  (saith  he,  perhaps  unawares)  are  conclusions 
flowing  from  these  principles,  out  of  Matt.  xxii.  And  are  the 
principles  good  in  themselves  and  suitable  to  human  nature,  and 
do  not  all  the  conclusions  participate  of  their  nature.  For  what 
are  all  particular  precepts  but  particular  unfoldings  of  love  to 
God  and  love  to  man  ?  If  all  the  precepts  of  the  second  table 
be  moral,  which  do  only  concern  man,  why  should  any  of  the 
first  fall  short  of  that  glory,  which  do  immediately  concern  God? 
Shall  man  have  six,  and  all  of  them  morally  good,  and  God  have 
but  four,  and  some  one  or  more  of  them  not  so  ?  Is  it  comely  and 
good  to  have  God  to  be  our  God  in  the  first  commandment,  to 
worship  him  after  his  own  mind  in  the  second,  to  give  him  his 
worship  with  all  the  highest  respect  and  reverence  of  his  name  in 
the  third  ;  and  is  it  not  as  comely,  good,  and  suitable  that  this 
great  God  and  King  should  have  some  magnificent  day  of  state 
to  be  attended  on  by  his  poor  servants  and  creatures,  both  pub- 
licly and  privately,  with  special  respect  and  service,  as  oft  as 
himself  sees  meet,  and  which  we  can  not  but  see  and  confess  to 
be  most  equal  and  just,  according  to  the  fourth  commandment? 


THL    MOKALITV    OF    THi:    sAlUJAlH.  47 

If  man's  life  must  be  divided  into  labor  and  rest,  is  it  not  equal 
and  good,  if  we  have  six  days,  that  God  should  have  a  seventh  ? 
If  the  brute  beasts  could  speak,  they  would  say  that  a  seventh 
day's  rest  is  good  for  them,  (Ex.  xxiii.  12;)  and  shall  man, 
who  hath  more  cause  and  more  need  of  rest,  even  of  holy  rest, 
say  that  it  is  not  good  for  him  even  to  rest  in  the  bosom  of  God 
himself,  to  which  he  is  called  this  day?  Take  away  a  Sabbath, 
who  can  defend  us  from  atheism,  barbarism,  and  all  manner  of 
devilisni  and  profoneness  ?  And  is  it  evil  thus  to  want  it,  and 
shall  it  not  be  good  to  have  it  ?  I  confess,  if  God  had  com- 
manded a  perpetual  Sabbath,  it  had  not  then  been  good,  but 
simple,  to  observe  any  set  Sabbath ;  but  if  God  will  have  man  to 
labor  for  himself  six  days,  and  this  labor  be  morally  good,  being 
now  commanded,  w'hy  is  it  not  then  as  good  to  observe  a  seventh 
in  rest  to  God,  being  also  commanded  of  him  ? 

Thesis  31.  It  is  therefore  at  least  an  indigested  assertion  of 
those  who  affirm  that  the  decalogue  sets  out  the  precepts  of  the 
law  of  nature,  and  yet  withal  doth  superadd  certain  precepts 
proper  to  the  Jewish  people ;  in  wliich  last  respect  they  say  all 
men  are  not  bound  to  the  observance  thereof,  (and  they  produce 
the  fourth  commandment  for  proof,)  but  in  respect  of  the  first 
they  are.  But  although,  in  the  application  of  a  law,  something 
may  be  proper  to  the  Jewish  people,  yet  (with  leave  of  the 
learned)  there  is  never  a  law  in  it  but  it  is  moral  and  common  to 
all ;  for  to  make  any  law  in  the  decalogue  proper  is  an  assertion 
springing  from  a  false  and  blind  principle,  viz.,  that  that  law  only 
is  moral  which  is  natural ;  not  natural,  as  suitable  to  human  nature, 
but  which  is  seen  and  known  by  the  common  light  of  corrupt 
nature,  without  the  help  of  any  external  usher  or  teacher.  If 
also  any  la^^^s  in  the  decalogue  be  proper,  how  will  any  find  out 
and  discern  moral  laws  which  concern  all,  from  proper  laws  which 
appertain  only  to  some  ?  For  if  God  hath  made  such  a  mingling, 
and  not  severed  moral  laws  by  themselves,  then  man  hath  no 
law^  or  revelation  by  any  distinct  and  severed  laws  left  unto  him, 
to  discern  laws  proper  and  peculiar  from  laws  moral  and  com- 
mon, which  how  pernicious  it  may  be  to  men's  souls  to  be  left  to 
such  uncertainty,  as  also  how  injurious  to  God,  and  cross  to  his 
main  ends  in  discovering  moral  laws,  let  the  wise  consider ;  for 
if  they  say  that  we  must  fly  for  help  herein  to  the  light  of  corrupt 
nature,  then,  as  hath  been  shown,  an  imperfect  light,  and  a  blind 
guide,  and  a  corrupt  judge  must  be  the  chief  rule  of  discerning 
that  which  is  moral  from  that  wdiich  is  peculiar  and  proper,  for 
doubtless  such  a  kind  of  light  is  the  light  of  corrupt  nature. 

Thesis  '^2.     Some  think  that  those  commandments  only  are 


48  THE    MORALITY    OF    THE    SABBATH. 

morally  good  which  the  gospel  hath  declared  and  confirmed  to  be 
so ;  and  by  this  shift  they  think  to  avoid  the  absurdity  of  flying 
to  the  blind  guide  of  corrupt  nature  to  judge  of  these  colors,  viz., 
what  is  moral  and  what  is  not.  Mr.  Primrose  therefore  excludes 
the  fourth  commandment  from  being  moral,  the  other  nine  being 
ratified  by  the  light  of  the  gospel,  which  this  (he  saith)  is  not; 
but  if  his  meaning  be,  that  there  must  be  a  general  ratification 
of  laws  moral  by  the  verdict  of  the  gospel,  then  the  fourth  com- 
mandment can  not  be  excluded  from  being  moral,  because  it  hath 
a  ratification  in  general  from  the  gospel;  for  therein  we  read  that 
the  moral  law  is  holy,  just,  and  good,  (Rom.  vii.,)  and  that  Christ 
came  not  to  destroy  the  least  jot  or  tittle  of  the  law,  (Matt,  v.,) 
much  less  a  whole  law  of  the  fourth  commandment.  In  the  gos- 
pel also  God  promiseth  to  write  his  law  upon  our  hearts,  wherein 
the  fourth  commandment  is  not  excepted.  But  if  his  meaning 
be  this,  that  the  gospel  must  particularly  mention,  and  so  make  a 
particular  ratification  (as  it  were)  by  name  of  every  moral  law, 
then  his  assertion  is  unsound ;  there  being  many  judicial  laws  of 
Moses  of  which  some  are  wholly  moral,  others  containing  in  them 
something  of  common  and  moral  equity,  which  we  have  no  ex- 
press mention  of  in  the  blessed  gospel ;  and  let  him  turn  over  all 
the  leaves  of  the  gospel,  he  shall  not  find  that  proportion  of  time, 
which  himself  affirms  to  be  moral  in  the  fourth  commandment,  to 
be  expressly  and  particularly  mentioned  in  the  gospel ;  and  there- 
fore that  also  must  be  excluded  from  being  moral  upon  his  own 
principles,  as  well  as  what  we  contend  for  in  this  commandment 
so  to  be. 

Thesis  33.  "  Some  of  those  who  maintain  the  law  of  the 
Sabbath  to  be  ceremonial  afiftrm  that  every  law  in  the  decalogue 
is  not  moral,  upon  this  ground,  to  wit,  because  the  law  is  called 
God's  covenant,  which  covenant  they  show,  from  sundry  instances, 
not  only  to  comprehend  morals,  but  also  ceremonials ;  for  they 
make  it  the  excellency  of  the  decalogue  to  comprehend,  as  a  short 
epitome,  all  God's  ordinances,  both  moral  and  ceremonial,  which 
epitome  is  more  largely  opened  in  the  writings  of  Moses,  where 
not  only  moral,  but  also  ceremonial  laws  are  expressed  and  dis- 
persed. And  hence  they  think,  that  as  the  other  nine  are  the 
summary  and  epitome  of  all  moral  ordinances,  so  the  fourth 
commandment,  whicli  was  kept  w^ith  the  practice  of  ceremonies, 
was  the  summary  and  epitome  of  all  the  ceremonial  ordinances, 
and  hence  the  fourth  commandment  becomes  ceremonial.  But 
for  answer  to  this  wily  notion,  unjustly  fathered  upon  Austin  and 
Calvin  by  some,  it  may  thus  far  be  granted,  that  as  the  word  law 
is  sometimes  taken  more  strictly  for  the  decalogue  only,  (Rom. 


THE    MOllALITY    OF    TIlK    SAlUiATIt.  19 

iii.  20 ;  James  iii.  8,)  tind  sometimes  more  largely,  for  the 
whole  doctrine  contained  in  all  the  Avritings  of  the  Old  Testa- 
ment, wherein  the  gospel  also  is  comprehended,  (Ps.  xix.  7  ;  cxix. 
1,  51,  57.)  so  the  word  covenant  is  sometimes  taken  more  strict- 
ly for  the  covenant  of  works,  which  is  contained  compendiously 
in  the  decalogue  only,  writ  by  the  finger  of  God  in  two  tables, 
(Deut.  iv.  13,  14;  Ex.  xxxiv.  38,)  and  sometimes  more  largely 
for  all  the  holy  writings  of  Moses.  (Ex.  xxiv.  7,  8,  and  xxxiv. 
10.  Lev.  xxvi.  14.  Jer.  xxxiv.  13.)  Now,  ahhough  all  the 
Asritings  of  Moses  may  be  called  the  covenant,  as  it  is  largely 
taken,  and  so  the  covenant  comprehends  not  only  moral  but 
ceremonial  laws,  yet  they  are  never  called  that  covenant  which 
was  writ  by  the  finger  of  God  in  two  tables  of  stone,  and 
given  to  Moses  ;  and  in  this  strict  sense  the  word  covenant  com- 
prehends no  other  laws  but  moral,  iwr  can  the  places  and  texts 
which  they  allege  evince  the  contrary,  for,  in  that  place  of  Ex. 
xxiv.  7,  it  is  not  said  that  the  tables  of  the  covenant,  but  the 
book  of  the  covenant,  was  read  in  the  audience  of  all  the  peo- 
ple ;  which  book  we  readily  acknowledge  to  comprehend  cere- 
monials as  well  as  morals,  but  not  the  tables  of  the  covenant,  of 
which  the  question  now  is.  So  also  when  the  Lord  saith  (Ex. 
xxxiv.  10)  that  he  will  make  a  covenant,  his- meaning  is,  that  he 
will  revive  his  covenant  by  writing,  (as  it  is  there  set  down  in 
the  same  chapter.)  in  which  writing  it  is  very  true  that  there  is 
mention  made  of  many  ceremonial  laws  ;  but  suppose  this  cov- 
enant written  by  Moses  comprehends  sundry  ceremonial  laws, 
will  it  therefore  follow  that  the  tables  of  the  covenant  written 
v.ith  the  linger  of  God  did  the  like  ?  No  such  matter  ;  and 
therefore  there  is  an  express  difference  put  in  the  same  chapter, 
(ver.  27,  28.)  between  the  covenant  written  by  Moses,  and  the 
ten  commandments  written  by  the  finger  of  God.  But  secondly, 
let  it  be  granted  that  the  decalogue  comprehends  summarily  all 
the  laws  which  are  particularly  dispersed  here  and  there  in  the 
writings  of  Moses,  yet  it  doth  not  follow  that  there  must  be  one 
ceremonial  law  written  by  the  finger  of  God,  and  lifted  up  in  the 
decalogue  to  be  the  epitome  and  summary  of  all  ceremonial 
laws  elsewhere  explained  in  the  writings  of  Moses.  For  all 
laws,  whether  ceremonial  or  judicial,  may  be  referred  to  the 
decalogue,  as  appendices  to  it,  or  applications  of  it,  and  so  to 
comprehend  all  other  laws  as  their  summary.  But  such  a  sum- 
mary will  no  way  enforce  a  necessity  of  making  any  one  of  them 
the  epitome  of  ceremonials,  and  the  other  nine  of  them  of  the 
morals,  for  we  know  that  many  judicial  laws  are  comprehended 
under  moral  laws,  being  referred  as  appendices  thereunto   by 

VOL.    III.  5 


50  THt:  MORALirr  of  the  sabbath. 

Calvin,  Martyr,  Clieinnitius,  Ames,  and  sundry  others ;  and  yet 
it  will  not  follow  from  hence,  that  one  of  the  laws  in  the  dec- 
alogue must  be  a  judicial  law  as  the  summary  of  all  judicials, 
which  are  branches  of  the  covenant,  as  well  as  Master  Primrose's 
ceremonials. 

Thesis  34.  It  should  not  seem  strange  that  that  law,  which  in  the 
general  nature  of  it  is  moral,  may,  in  the  particular  application 
of  it,  be  unto  a  thing  ceremonial ;  and  in  this  respect  it  can  not 
be  denied,  that  the  moral  law  may  comprehend  all  ceremonial 
laws  ;  but  it  w^ill  not  hence  follow,  (as  Mr.  Primrose  infers,)  that 
one  law  in  the  decalogue  must  be  ceremonial  as  the  head  and 
summary  of  all  ceremonial  laws,  because,  we  say,  ceremonial  laws 
may  be  comprehended  under  some  moral  law,  as  special  appli- 
cations thereof ;  e.  g.,  it  is  a  moral  law  to  worship  God  according 
to  his  owm  will,  and  not  after  man's  inventions,  as  the  second 
commandment  holds  it  forth.  Now,  in  the  application  of  this 
law,  the  Lord  points  out  his  own  instituted  worship  in  sundry 
significant  ceremonies,  sacrifices,  sacraments,  etc. ;  which  partic- 
ular institutions  (though  ceremonial)  are  to  be  referred  imto,  and 
are  comprehended  under,  the  second  commandment,  which  is  a 
moral  law ;  for  if  God  will  be  worshiped  w^ith  his  own  worship 
according  to  this  commandment,  then  it  is  necessary  for  the  Lord 
to  show  (and  that  under  his  commandment)  what  those  institu- 
tions be,  wherein  he  will  be  worshiped,  many  of  which  are  cer- 
emonial, which  are  therefore  directly  comprehended  here. 

Thesis  35.  There  is  therefore  no  necessity  of  making  one 
law  in  the  decalogue  to  be  ceremonial,  that  it  may  be  the  sum- 
mary head  of  all  ceremonials,  viz.,  because  ceremonials  are 
branches  of  the  covenant,  which  is  the  decalogue  ;  for  upon  the 
like  ground,  there  must  be  one  judicial  law  also  as  the  summary 
of  all  judicials,  nay,  one  evangelical  law  also  as  the  head  of  all 
evangelicals,  sprinkled  here  and  there  in  Moses'  writings,  of 
which  we  read,  (John  v.  43  ;  Rev.  x.  6-8,  with  Deut.  xxx. 
12,  13  ;  Gal.  iii.  8,  with  Gen.  xii.  3  ;)  for  judicials  and  evangel-, 
icals  are  branches  of  the  covenant  as  well  as  ceremonials,  if  Mr. 
Primrose's  principle  be  true ;  but  if,  by  his  own  confession, 
nine  of  them  are  morals,  and  one  of  them  only  the  head  of  cer- 
emonials, how  shall  judicial  and  evangelical  summaries  come  in  ? 
which  either  he  must  make  room  for  in  the  decalogue,  or  ac- 
knowledge his  foundation  to  be  rotten,  upon  which  he  hath  built 
one  ceremonial  law  among  the  nine  morals. 

Thesis  36.  It  is  true,  that  among  men  the  same  body  of  laws 
may  be  framed  up  of  divers  articles,  as  Mr.  Primrose  pleads  ;  but 
that  the  decalogue  was  such  a  body  as  had  ceremonials  mixed 
with  morals,  it  can  never  be  made  good   by  any  color  of  proof, 


THE    MORALITY    OF    THE    SABBATH.  51 

except  it  be  that  which  we  have  shown  will  as  strongly  enforce 
an  introduction  of  some  one  judicial  and  another  evangelical  law 
into  the  decalogue,  as  well  as  one  ceremonial  ;  but  such  a  con- 
fusion of  law  and  gospel,  evangelicals  and  judicials,  ceremonials 
and  morals,  the  blessed  God  abhors  ;  for  it  neither  suits  with 
God's  wisdom  and  end  in  giving  the  law,  nor  yet  with  man's 
weakness,  (which  God  pities,)  to  make  such  a  jumbling  and  con- 
fusion of  things  together  ;  for  who  can  then  tell  what  law  is  moral, 
and  what  eva'ngelical,  and  what  ceremonial,  unless  it  be  (as  was 
shown)  by  flying  for  light  to  the  dictates  and  instinct  of  nature, 
to  show  unto  poor  deceitful  man  what  laws  are  moral  and  what 
not,  wherein  the  remedy  would  have  been  as  bad  as  the  disease. 
Thesis  37.  If  "  there  must  be  one  law  in  the  decalogue  cer- 
emonial, that  so  the  more  authority  may  be  procured  hereby  (as 
Mr.  Primrose  pleads)  unto  all  God's  ordinances,  and  therefore 
one  of  the  ceremonials  was  written  in  the-  decalogue  with  God's 
own  finger,  and  honored  with  the  like  prerogatives  as  the  moral 
laws  were,  which  were  immediately  spoken  by  God  himself," 
then  (if  this  reasoning  be  solid)  why  was  not  one  judicial  and 
another  evangelical  precept  alike  honored  also?  For  was  there 
not  as  much  need  to  procure  authority  to  this  as  well  as  to  cere- 
monials ?  And  yet  we  see  their  authority  was  sufficiently  procured 
without  being  shuffled  into  the  decalogue,  and  so  might  ceremo- 
nials also. 

Thesis  38.  There  w^ere  three  sorts  of  laws  wdiich  are  com- 
monly known,  and  which  were  most  eminently  appearing  among 
the  Jews :  1.  Moral.     2.  Ceremonial.     3.  Judicial. 

Thesis  39.  The  moral  respected  their  manners  as  they  were 
men,  and  are  therefore  called  moral.  The  ceremonial  respected 
them  as  a  church,  and  as  such  a  kind  of  church.  The  judicial 
as  a  commonwealth,  and  as  that  particular  commonwealth. 
Moral  laws  were  to  govern  them  as  a  human  society,  ceremonial 
as  a  sacred  society,  judicial  as  a  civil  society.  Thus  the  learned 
speak,  and  being  candidly  understood,  are  true. 

Thesis  40.  The  moral  law,  contained  in  the  decalogue,  is 
nothing  else  but  the  law  of  nature  revived,  or  a  second  edition 
and  impression  of  that  primitive  and  perfect  law^  of^  nature, 
which  in  the  state  of  innocency  was  engraven  upon  man's  heart, 
but  now  again  written  upon  tables  of  stone,  by  the  finger  of  God. 
For  man  being  made  in  the  image  of  God,  he  had  therefore  the  law 
of  holiness  and  righteousness,  in  which  God's  image  consisted, 
written  in  his  heart ;  but  having  by  his  fall  broken  this  table,  and 
lost  this  image,  neither  knowing  nor  doing  the  will  of  God  through 
the  law  of  sin  now  engraven  on  it,  hence  the  Lord  hath  in  much 


52  THE    MORALITY    OF    THE    SARBATII. 

pity  made  known  his  law  again,  and  given  us  a  fair  copy  of  it 
in  the  two  tables  of  stone,  which  are  the  copy  of  that  which  was 
writ  upon  man's  heart  at  first,  because  the  first  table  contains  love 
to  God  in  holiness,  the  second  love  to  man  in  righteousness  ; 
which  holiness  and  righteousness  are  the  two  parts  of  God's 
image  which  was  once  engraven  upon  man's  soul,  in  his  primi- 
tive and  perfect  estate.  (P^ph.  iv.  24.)  Nor  indeed  do  I  see 
how  that  Popish  argument  will  be  otherwise  answered,  pleading 
for  a  possibility  in  man  to  keep  the  law  perfectly  in  his  lapsed 
and  fallen  estate  in  this  life,  for,  say  they,  God  makes  no  laws  of 
impossible  things,  it  being  unjust  for  God  to  require  and  exact 
that  of  a  man  which  he  is  not  able  to  do  ;  to  which  it  is  com- 
monly and  truly  answered,  that  man  had  once  power  to  keep  the 
law  in  his  innocent  estate,  and  hence,  though  man  be  not  able  to 
keep  it  now,  yet  God  may  require  it,  because  he  once  gave  him 
power  to  keep  it ;  and  that  therefore  it  is  no  more  unjust  to  exact 
such  obedience  which  he  can  not  perform,  than  for  a  creditor  to  re- 
quire his  money  of  his  broken  debtor,  or  spendthrift,  who  is  now 
failed,  (as  they  say,)  and  not  able  to  repay.  Man,  therefore, 
having  once  power  to  keep  the  law,  and  now  having  no  power,  this 
argues  strongly  that  the  law  of  the  decalogue  contains  nothing 
but  what  was  once  written  as  a  law  of  life  upon  his  heart  in  his 
innocent  estate ;  for  I  see  not  how  God's  justice  can  be  cleared, 
if  he  exacts  such  obedience  in  the  decalogue  which  is  impossible 
for  man  to  give,  unless  the  very  same  law  and  power  of  obedience 
was  written  upon  his  heart  at  first ;  and  therefore  it  is  a  wild 
notion  of  theirs  who  think  that  the  covenant  of  works  which  God 
made  with  Adam  is  not  the  same  for  matter  with  the  covenant 
of  works  expressed  in  the  moral  law  ;  for  we  see  that  there  is 
the  same  image  of  holiness  and  righteousness  required  in  the 
tables  of  stone,  as  the  condition  of  this  covenant,  which  was  once 
written  upon  man's  heart,  and  required  in  the  same  manner  of 
him.  Now,  this  law,  thus  revived  and  reprinted,  is  the  deca- 
logue, because  most  natural  and  suitable  to  human  nature,  when 
it  was  made  most  perfect ;  therefore  iris  universal  and  perpet- 
ual ;  the  substance  also  of  this  law  being  love  to  God  and  man, 
holiness  toward  God,  and  righteousness  toward  man.  (Matt.  xxii. 
37,  39.  Luke  i.)  Hence  also  this  law  must  needs  be  moral,  uni- 
versal, and  perpetual,  unless  any  should  be  so  wicked  as  to  imagine 
it  to  be  no  duty  of  universal  or  perpetual  equity,  either  to  love  God 
or  to  love  man,  to  perform  duties  of  holiness  toward  the  one  or 
duties  of  righteousness  toward  the  other.  Hence,  again,  the 
things  commanded  in  this  law  are  therefore  commanded  because 
they  are  good,  and  are  therefore  moral,  unless  any  shall  think 


THE    MOKALITY    OF    TIIK    SADKATII.  53 

that  it  is  not  good  in  itself  to  love  God  or  man,  to  be  holy  or 
i-ighteous  ;  and  which  is  still  observable,  there  is  such  a  love 
required  herein,  and  such  a  loveliness  put  upon  these  laws,  as 
that,  by  virtue  of  these,  all  our  obedience  in  other  things  which 
are  not  moral  becomes  lovely  ;  for  there  were  many  ceremonial 
observances,  in  which  and  by  which  the  people  of  God  expressed 
their  love  to  God,  as  M.  Primrose  truly  concludes  from  Deut. 
vi.  1-6,  and  Matt.  xxii.  37,  38,  40  ;  but  yet  this  love  did  arise  by 
virtue  of  a  moral  rule,  for  therefore  it  was  lovely  to  worship 
God  in  ceremonial  duties,  because  it  was  lovely  to  worship 
God  with  his  own  worship,  (of  which  these  were  parts,)  which  is 
the  moral  rule  of  the  second  commandment.  And  hence  M. 
Primrose  may  see  his  gross  mistake  in  making  one  law  of  the 
decalogue  ceremonial,  because  the  summary  of  the  decalogue 
being  love  to  God  and  love  to  man,  and  our  love  to  God  being 
shown  in  ceremonial  as  well  as  in  moral  duties,  because  our  love 
is  seen  and  shown  in  our  obedience  to  ail  the  commandments  of 
God,  ceremonial  as  well  as  moral.  For  though  there  be  love  in 
ceremonial  duties,  it  is  not  so  much  in  respect  of  themselves  as 
in  respect  of  some  moral  rule,  by  virtue  of  which  such  duties  are 
attended. 

Thesis  41.  The  ceremonial  law,  consisting  chiefly  of  types 
and  shadows  of  things  to  come,  (Heb.  viii:  5,)  and  therefore 
being  to  cease  when  the  body  was  come,  (Col.  ii.  17,)  was  not 
therefore  perpetual,  (as  the  law  moral,)  but  temporary,  and  of 
binding  power  only  to  the  nation  of  the  Jews  and  their  proselytes, 
and  not  putting  any  tie  upon  all  nations,  as  the  moral  law  did. 
Every  ceremonial  law  was  temporary,  but  every  temporary  law 
was  not  ceremonial,  (as  some  say.)  as  is  demonstrable  from  sun- 
dry judicials,  which  in  their  determinations  were  proper  to  that 
nation,  while  the  Jewish  polity  continued,  and  are  not,  therefore, 
now  to  be  observed. 

ITiesis  42.  The  judicial  laws,  some  of  them  being  hedges 
and  fences  to  safeguard  both  moral  and  ceremonial  precepts, 
their  binding  power  was  therefore  mixed  and  various,  for  those 
which  did  safeguard  any  moral  law,  (which  is  perpetual,)  whether 
by  just  punishments  or  otherwise,  do  still  morally  bind  all  na- 
tions ;  for,  as  Piscator  argues,  a  moral  law  is  as  good  and  as  pre- 
cious now  in  these  times  as  then,  and  there  is  as  much  need  of 
the  preservation  of  these  fences  to  preserve  these  laws  in  these 
times,  and  at  all  times,  as  well  as  then,  there  being  as  much  dan- 
ger of  the  treading  down  of  those  laws  by  the  wild  beasts  of  the 
world  and  brutish  men  (sometimes  even  in  churches)  now  as 
then  ;  and  hence  God  would  have  all  nations  preserve  their  fences 


54  THE    MORALITY    OF    THE    SABBATH. 

forever,  as  he  would  have  that  law  preserved  forever  which 
these  safeguard  ;  but,  on  the  other  side,  these  judicials  which  did 
safeguard  ceremonial  laws  which  we  know  were  not  perpetual, 
but  proper  to  that  nation,  hence  those  judicials  which  compass 
these  about  are  not  perpetual  nor  universal ;  the  ceremonials 
being  plucked  up  by  their  roots,  to  what  purpose  then  should  their 
fences  and  hedges  stand  ?  As,  on  the  contrary,  the  morals  abid- 
ing, why  should  not  tlieir  judicials  and  fences  remain  ?  The 
learned  generally  doubt  not  to  affirm  that  Moses'  judicials  bind 
all  nations,  so  far  forth  as  they  contain  any  moral  equity  in 
them,  which  moral  equity  doth  appear  not  only  in  respect  of 
the  end  of  the  law,  when  it  is  ordered  for  common  and  univer- 
sal good,  but  chiefly  in  respect  of  the  law  which  they  safeguard 
and  fence,  Avhich  if  it  be  moral,  it  is  most  just  and  equal,  that 
either  the  same  or  like  judicial  fence  (according  to  some  fit  pro- 
portion) should  preserve  it  still,  because  it  is  but  just  and  equal 
that  a  moral  and  universal  law  should  be  universally  preserved  ; 
from  whence,  by  the  way,  the  weakness  of  their  reasonings  may 
be  observed,  who,  that  they  may  take  away  the  power  of  the 
civil  magistrate  in  matters  of  the  first  table,  (which  once  he  had 
in  the  Jewish  commonwealth,)  affirm  that  such  civil  power  then 
did  arise  from  the  judicial,  and  not  from  any  moral  law  ;  when- 
as  it  is  manifest  that  this  his  power  in  preserving  God's  worship 
pure  from  idolatrous  and  profane  mixtures,  according  to  the 
judicial  laws,  was  no  more  but  a  fence  and  safeguard  set  about 
moral  commandments  ;  which  fences  and  preservatives  are  there- 
fore (for  substance)  to  continue  in  as  much  power  and  authority 
now  as  they  did  in  those  days,  as  long  as  such  laws  continue  in 
their  morality,  which  these  preserve ;  the  duties  of  the  first  table 
being  also  as  much  moral  as  those  of  the  second,  to  the  preserv- 
ing of  which  latter  from  hurt  and  spoil  in  respect  of  their  mo- 
rality, no  wise  man  questions  the  extent  of  his  power. 

Thesis  43.  If,  therefore,  the  question  be  now  made  whether 
the  law  of  the  fourth  commandment  be  moral  or  no,  we  must 
then  remember  that  the  true  state  of  the  question  is  not  in  this, 
_to  wit,  whether  the  law  of  the  Sabbath  be  a  principle  of  the 
light  of  nature,  known  and  evident  of  itself,  or  at  least  such 
as  every  man  that  hath  the  use  of  reason  may  readily  find  out 
without  some  external  revelation,  (as  Mr.  Ironside  injuriously 
states  it,  wrestling  herein  with  his  own  shadow,  with  many 
others  of  his  fellowship  in  this  controversy.)  For  morality  (as 
hath  been  declared)  is  of  larger  extent  than  such  a  naturality. 
But  the  question  is,  whether  it  is  one  of  those  laws,  which  is 
therefore  commmanded  because  it  is  holy,  just,  and  good  in  itself, 


THE    MOKALITY    OF    TIIK    SABBATH.  55 

whether  man  see  it  by  any  previous  liglit  of  corrupt  nature, 
ay  or  no  ;  and  being  thus  commanded  as  such  a  law,  whether  it 
be  not  therefore  of  perpetual  and  universal  obligation,  binding 
all  nations  and  persons  in  all  ages,  in  their  hearts,  lives,  manners, 
to  the  observance  thereof,  as  a  part  of  that  holiness  we  owe  to 
God,  and  which  God  requires  of  men  according  to  rules  of  moral 
equity  ;  or,  on  the  contrary,  whether  it  be  not  rather  a  typical, 
ceremonial,  figurative,  and  temporary  precept,  binding  only  some 
persons,  or  that  one  nation  of  the  Jews  for  some  time,  from  the 
obedience  of  which  law  Christians  (in  respect  of  any  law  of  God) 
are  now  exempted. 

Thesis  4-4.  For  clearing  up  whereof  it  may  not  be  amiss  to 
take  notice  of  the  agreement  (at  least  in  words)  herein,  on  all 
hands,  even  by  those  who  oppose  that  morality  of  the  Sabbath 
which  we  plead  for.  All  sides  agree  in  this,  viz.,  that  the  law 
of  this  fourth  commandment  concerning  the  Sabbath  is  moral. 
But  as  the  difterences  about  the  meaning  of  Tit  es  Petrus  are 
many,  so  here  the  difficulty  lies  to  know  how,  and  in  what  sense 
and  respect,  it  may  be  called  moral ;  for  M.  Ironside  expressly 
consents  in  this,  viz.,  "  that  all  the  commandments  of  the  deca- 
logue are  moral,  but  every  one  in  his  proportion  and  degree, 
and  so  (saith  he)  is  that  of  the  Sabbath  ;  it  is  moral  for  substance, 
but  not  for  circumstance. 

"  Master  Primrose  also  (when  he  is  awake)  expressly  confess- 
eth  thus  much,  viz.,  thaf  the  Sabbath  is  moral  in  its  foundation, 
end,  marrow,  and  principal  substance ;  and  that  a  stinted  time  is 
moral,  and  grounded  on  the  principles  of  nature  ;  and  therefore 
the  Gentiles  (saith  he)  had  their  set  days  of  religion  ;  and  this 
(he  tells  us)  is  ratified  by  the  gospel,  which  commendeth  to  the 
faithful  the  assembling  of  themselves  together  for  word  and 
sacraments,  and  consequently  that  they  have  appointed  times 
to  attend  upon  them,  wherein  the  word  of  God  be  read  and 
preached  as  under  the  Old  Testament  every  Sabbath  day ;  nay, 
he  yields  yet  more,  viz.,  that  not  only  stinted  times,  but  that 
also  there  should  be  a  convenient  proportion  and  suitable  fre- 
quency of  time  for  God's  service,  now  under  the  gospel  as  under 
the  law  ;  and  therefore  affirms  that  the  Jewish  annual  feasts  and 
new  moons,  being  but  once  a  year  or  once  a  month,  and  so  being 
rare  and  seldom,  could  not  teach  us  the  convenient  and  most 
suitable  frequency  of  God's  public  service,  as  the  Sabbath  did, 
which  returned  weekly  ;  and  therefore  he  saith  tliat  the  com- 
mandment runs  not  thus,  viz..  Remember  to  keep  the  new  moons, 
but,  Remember  to  keep  holy  the  Sabbath  day.  So  that  by  M. 
Primrose's  concession,  not  only  a  time,  but  a  stinted  time,  not  only 


56  THE    MORALITY    OF   THE    SABBATH. 

a  stinted  time,  but  also  such  a  convenient  proportion  and  suitable 
frequency  of  time,  as  is  once  in  seven  days,  is  morally  holy  by 
virtue  of  the  fourth  commandment. 

"  Gomarus  also  concludes  that  the  public  worship  of  God,  re- 
quired in  the  fourth  commandment,  calls  for  observation,  not 
only  of  certain,  but  also  of  sufficient  days  for  worship  ;  and  what 
these  sufficient  days  be,  is  to  be  gathered  from  the  fourth  com- 
mandment, viz.,  that  they  be  not  more  rare  and  less  frequent 
than  the  weekly  Sabbaths  of  the  Israelites,  because,  if  God  (as 
he  shows)  challenged  a  weekly  Sabbath  of  a  stiff-necked  people 
laden  with  the  burden  of  many  other  festivals  and  ceremonies, 
how  then  should  Christians,  freed  from  their  yokes  and  bur- 
dens, have  them  less  frequent  ?  " 

Master  Breerv/ood  also  to  the  like  purpose  professeth,  that 
Christians  should  not  be  less  devout  and  religious  in  celebrating 
tlie  Lord's  day  than  the  Jews  were  in  celebrating  their  Sabbath ; 
and  his  reason  (laboring  with  some  spice  of  a  contradiction)  is 
this,  viz.,  because  the  obligation  of  our  thankfulness  to  God  is 
more  than  theirs,  although  the  obligation  of  his  commandment 
to  us  in  that  behalf  is  less  ;  for  I  confess  it  is  beyond  my  shallow- 
ness to  conceive  how  the  thankfulness  should  be  more,  and  the 
commandment  less,  unless  he  will  imagine  some  such  Popish 
work  as  exceeds  the  command. 

Walla?us  comes  almost  quite  over  the  threshold  unto  us,  and 
maintains,  upon  solid  arguments,  "that,  by  the  force  and  analogy 
of  this  fourth  commandment,  all  the  true  worshipers  of  God 
are  bound  to  the  exact  observation  of  one  day  in  the  circle  and 
compass  of  seven  ;  "  and  then  he  produceth  a  cloud  of  witnesses, 
both  ancient  fathers  and  the  chief  of  our  late  reformers,  tes- 
tifying to  the  same  morality  of  one  day  in  seven,  which  him- 
self maintains ;  that  whoever  shall  read  him  herein  would  won- 
der how  it  should  ever  enter  into  the  hearts  of  learned  men  (as 
White,  Rogers,  Dow,  the  historian,  and  many  others)  to  imagine 
and  go  about  to  befool  the  world,  as  if  the  morality  of  a  seventh 
day  was  the  late  and  sour  fruit  growing  out  of  the  crabbed  and 
rigid  stock  of  some  English  Puritans  and  reformers,  wherein  they 
are  forsaken  of  all  their  fellows,  whom  in  all  other  things  they 
so  much  admire  in  other  reformed  churches.  It  being  therefore 
confessed  on  all  hands  that  the  Sabbath  is  moral,  (though  I  con- 
fess at  other  times  our  adversaries  unsay  this,  at  least  in  their 
arguments,)  the  controversy  therefore  only  lies  in  this,  viz.,  how 
and  in  what  respect  it  should  be  so. 

Thesis  45.  The  genei-al  consent  herein  also  is  this,  to  wit, 
that  the   morality  of  the  Sabbath  chiefly  is  in  respect  of  some 


THE    MORALITY    OF    THE    SABBATH.  ^7 

generality,  or  in  respect  of  something  which  is  more  general  in 
thi^  commandment,  rather  than  in  respect  of  that  particular  day 
which  the  commandment  doth  also  point  at ;  for  if  the  morality 
of  it  did  lie  in  observing  that  particular  day  only,  how  could  there 
be  a  change  of  that  day  to  another?  For  if  the  morality  of  a 
Sabbath  was  limited  unto  a  particularity,  or  to  that  one  partic- 
ular day,  it  is  then  impossible  that  any  other  day  to  which  that 
fir-t  is  changed  should  be  moral  by  virtue  of  the  same  command- 
ment ;  but  we  shall  show  in  fit  place,  that  the  day  is  lawfully 
changed,  and  morally  observed,  and  therefore  that  which  is  in 
this  commandment  firstly  moral  must  of  necessity  be  somewhat 

more  general.  ,    ,      .     ,  i 

Thesis  46.  The  general  which  we  acknowledge  to  be  moral 
in  this  command  (rightly  understood)  is  a  seventh  day.  _  Our 
adversaries  would  make  it  more  general,  and  resolve  it  into  a 
day  or  some  day  for  solemn  worship ;  yet  when  they  are  forced 
to  see  and  acknowledge,  by  the  dint  of  argument,  that  this  is  too 
general,  because  thus  the  commandment  may  be  observed,  if  one 
day  in  a  thousand,  or  once  in  one's  life  it  be  sanctified,  they  do, 
therefore,  many  times  come  nearer  to  us,  to  somewhat  less  gen- 
eral than  a  day,  viz.,  to  a  stinted,  fixed,  and  appointed  day,  and 
to  such  an  appointed  day  as  contains  such  a  sufficient  proportion 
of  time  for  God,  with  convenient  frequency,  no  less  frequent 
than  theirs  in  the  Old  Testament,  which  was  every  seventh  day, 
as  may  be  seen  Thess.  i.  44  ;  and  truly,  thus  much  being  ac- 
knowledged by  them,  one  would  think  that  the  controversy  (with 
this  sort  of  men)  was  brought  unto  a  comfortable  and  quiet  issue 
and  full  agreement ;  but  it  is  strange  to  see  how  contrary  the 
•  lancruage  is  of  these  men  sleeping,  from  what  it  is  when  they  are 
awake.  They  strike  fiercely  at  a  seventh  day,  and  a  determinate 
time,  as  impossible  to  be  moral,  when  they  meet  with  them  in 
the  dark,  and  yet  we  see  acknowledge  them  (in  eff^ect)  to  be 
moral,  when  they  meet  with  them  sometimes  in  the  light. 

Thesis  47.  But  because  a  seventh  day  may  be  accounted  con- 
venient by  some,  and  moral  by  others,  and  because  the  determina- 
tion of  it  may  be  made  by  some  either  more  lax  or  narrow,  viz., 
either  to  any  in  seven,  which  man  or  the  church  may  appoint, 
or  to  such  a  seventh  day  as  God  shall  determine,  it  is,  there- 
fore, needful,  for  the  clearing  up  of  this  controversy,  to  seek  out 
with  an  impartial  and  sober  mind,  the  true  meaning  of  the  fourth 
commandment,  and  to  inquire  more  particularly  and  exactly 
what  is  required  in  it,  and  what  is  commanded  by  virtue  of  it, 
which  some  able  men,  not  taking  a  right  observation  of  in  the 
dark  and  tempestuous  times  of  controversy,  have  therefore  made 


.58  THE    MORALITY-    OF    TIIK    SABBATH. 

miserable   shipwreck,  not   only   of  the  truth,  bnt  also  of  them- 
selves, and  souls  of  others. 

Tliesis  48.  The  things  which  are  morally  enjoined  in  this  com- 
mandment are  these  two  :  — 

1.  Some  things  are  Primario,  i.  e.,  primarily,  firstly,  and  more 
generally  moral. 

2.  Some  things  are  Secundario  ;  i.  e.,  secondarily,  derivatively, 
and  consequently  moral. 

A  time,  a  day,  a  seventh  day  of  rest  are  in  the  first  respect 
moral,  but  in  the  other  respect  this  or  that  particular  seventh 
day  may  be  said  to  be  moral.  Things  primarily  moral  are  per- 
petual ;  things  secondarily  moral  are  not  necessarily  so.  As,  for 
example,  to  honor  superiors  and  fathers,  whether  of  common- 
wealth or  family,  is  primarily  moral ;  but  to  honor  these  or  those 
particular  superiors  is  secondarily  moral,  because  our  honoring 
of  them  ariseth  from  that  primary  and  general  law  of  moral 
equity,  viz.,  that  if  our  fathers  are  to  be  honored,  then,  in  the 
second  place,  it  follows,  that  these  and  those  particular  persons, 
being  our  lawful  fathers,  are  to  be  honored  also.  To  honor  our 
fathers  whom  God  hath  set  over  us  is  perpetual ;  to  honor  these 
or  those  particular  fathers  is  not  perpetual,  because  themselves 
are  not  perpetual,  but  changeable.  It  was  a  moral  duty  to  honor 
this  particular  King  David,  but  it  was  not  perpetual ;  for  when 
David  was  taken  away,  they  were  not  bound  to  honor  King  David 
any  more,  when  King  Solomon,  his  son,  became  his  successor : 
nor  was  it  a  ceremonial  duty  to  honor  this  or  that  particular 
king,  because  it  was  changeable  from  one  to  another,  but  it  was  a 
moral  duty  so  to  do ;  wherein  the  law  and  rule  is  not  changed, 
(it  being  primarily  moral,)  but  only  the  object,  which  we  are 
bound  to  honor  secondarily  in  respect  of  the  general  rule.  So  it 
is  in  this  law  of  the  Sabbath.  To  keep  a  day,  a  seventh  day's 
Sabbath,  is  perpetual,  it  being  primarily  moral ;  but  to  observe 
this  or  that  particular  day  is  of  itself  changeable,  being  seconda- 
rily moral ;  for  if  it  be  a  moral  duty  to  sanctify  a  seventh  day 
which  God  shall  appoint,  then  it  is  moral,  (as  it  were,)  in  the 
second  place,  to  sanctify  this  or  that  seventh  interchangeably 
which  God  doth  appoint ;  and  yet  it  doth  not  follow  that  this 
or  that  particular  seventh  is  in  itself  ceremonial,  because  it  is 
changeable  ;  for  in  such  a  change  the  moral  rule  is  not  changed, 
but  the  moral  object  only,  to  which  it  is  morally  applied  :  the 
duty  is  not  changed,  but  only  the  day ;  and  in  this  respect  it 
should  not  seem  hard  to  make  some  things  moral  which  are  not 
perpetual ;  for  laws  primarily  moral  are  properly  perpetual,  but 
laws  secondarily  moral,  not  necessarily  so,   but  changeable,  be- 


iHi:   MoiiALiTV   oi    Tin:    r- A  III;  A  III.  /)9 

cause,  as  hath  been  said,  herein  there  is  no  change  of  the  rule, 
but  only  of  the  object  or  application  of  the  rule,  which  may  be 
variously  and  yet  morally  observed. 

Thesis  49.  This  distinction  of  things  primarily  and  seconda- 
rily moral  is  taken  from  the  truth  of  things,  and  which  those 
who  study  this  controversy  will  see  themselves  forced  unto  by 
the  shifts  and  fallacies  of  the  adversaries  of  the  truth  herein  ;  the 
conmiandments  of  God  are  exceeding  broad,  according  to  David's 
measure,  (Ps.  cxix.  9G,)  and  very  comprehensive,  and  hence 
the  generals  include  many  particulars,  and  sometimes  the  par- 
ticulars have  a  special  respect  to  things  more  general,  as  is  evi- 
dent in  the  second  and  fifth  commandments,  which  synecdoche 
Mr.  Broad  acknowledgeth  to  be  in  all  other  commands  except 
the  Sabbath,  wherein  he  will  have  no  general  understood,  but 
only  a  commandment  to  observe  that  particular  day  only,  that  so 
he  may  go  one  step  farther  than  some  of  his  betters,  and  utterly 
abolish  the  morality  of  this  command :  but  whether  this  com- 
mandment is  so  narrowly  restrained,  will  appear  more  fully  in 
showing  the  truth  of  this  distinction  out  of  the  commandment 
more  particularly. 

Thesis  50.  Those  things  first  which  are  primarily  and  more 
generally  moral,  and  morally  commanded,  are  these  three :  — 

1.  That  there  be  some  solemn  convenient  time  set  apart  for 
God's  worship. 

2.  That  this  time  be  not  any  small  pittance  of  time,  but  a 
solemn  day  of  worship,  bearing  the  most  meet  proportion  to  those 
days  man  hath  for  himself. 

3.  That  this  day  be  not  any  day  indefinitely  which  man  sees 
meet,  but  (as  it  is  in  the  commandment)  the  Sabbath  or  rest 
day,  which  God  himself  interprets  and  determines  to  a  seventh 
day. 

Some  of  our  adversaries  in  this  controversy  will  not  acknowl- 
edge any  set  time  or  day  to  be  moral  by  virtue  of  this  command- 
ment, because  they  think  that  that  particular  seventh  day  from 
the  creation  is  only  commanded,  but  now  abolished  under  the 
gospel ;  and  it  only  is  commanded  (they  say)  because  it  is  only 
expressed  and  made  mention  of  in  the  commandment.  I  confess 
that  that  particular  seventh  is  expressed  and  pointed  at,  but  not 
only  expressed,  (as  we  shall  show  in  fit  place  ;)  but  suppose  it 
Avere  granted,  that  that  seventh  only  is  expressed,  yet  it  will  not 
follow  that  therefore  a  seventh  day,  and  consequently  a  day,  and 
consequently  a  time  of  worship,  is  excluded :  for  look,  as  it  is  in 
the  second  commandment,  we  see  the  worship  of  a  graven  image 
is  particularly  forbidden,  and  yet  that  which   is   more  general  is 


CO  TliE    MORALITY    Ot'    TllE    SABBAtlt. 

also  herein  forbidden,  viz.,  the  worship  of  God  by  human  inven- 
tions :  and  why  may  not  the  like  general  be  enjoined  by  com- 
manding that  particular  seventh  in  the  fourth  commandment? 
Others  of  our  adversaries,  on  the  contrary,  acknowledge,  there- 
fore, that  in  this  particular  seventh  (which  they  make  ceremo- 
nial) something  more  general  and  moral  is  herein  required ;  but 
this  general  they  limit  to  a  time  or  some  day  of  worship,  but  a 
seventh  day  which  is  more  general  than  that  particular  seventh, 
yet  less  general  than  a  day  or  time,  they  fly  from  this  as  from 
some  serpent  or  bugbear,  and  will  not  admit  it  as  any  thing  gener- 
ally moral  in  this  commandment.  But  it  is  very  observable  in 
this  controversy,  that  upon  the  same  grounds  on  which  they 
would  exclude  this  general  of  a  seventh  from  being  moral,  they 
may  as  well  exclude  their  own  generals,  viz.,  a  time  or  a  day, 
from  being  moral ;  for  if  they  think  it  irrational,  that  because  a 
particular  seventh  day  is  required,  that  therefore  a  seventh  day 
more  general  can  not  be  commanded,  why  is  it  not  as  irrational, 
upon  the  same  ground,  to  exclude  a  time,  a  day,  also  ?  Surely  a 
seventh  day  lies  nearer  the  bosom  of  a  particular  seventh,  and  is 
of  nearer  kin  to  it  than  a  day.  And  I  marvel  that  they  should 
gather  a  solemn  time  and  day  of  worship,  which  is  more  gen- 
eral, rather  than  a  seventh  out  of  that  particular  day,  as  not 
possibly  to  be  intended,  although  in  a  manner  expressed  in  the 
commandment  itself.  I  know  there  are  some  who  think  that 
there  is  nothing  generally  moral  in  this  commandment  but  a 
seventh  day  ;  which  unless  it  be  well  and  warily  explicated,  I 
then  crave  leave  to  concur  thus  far  with  our  adversaries,  viz., 
that  a  solemn  time,  and  a  day  of  worship,  are  generally  moral  in 
this  command,  but  not  only  moral,  but  that  a  seventh  day  also 
which  God  shall  determine  is  generally,  yea,  principally  moral 
also,  in  this  commandment. 

Thesis  51.  First,  therefore,  that  which  is  most  generally 
moral  in  this  command  is  that  which  is  called  tempus  cultus,  or 
the  time  of  worship  :  now,  this  time  must  either  be  indeterminate 
time,  which  necessarily  attends  all  acts  of  worship  and  duties  of 
piety,  or  else  determinate  and  solemn  time.  Indeterminate  time 
is  not  required  here,  because  to  make  a  special  commandment 
about  such  a  time  would  be  both  needless  and  ridiculous  ;  for  if 
it  be  impossible  that  any  duty  should  be  performed  without  such 
time,  then  wherever  that  duty  is  required,  the  time  which  neces- 
sarily attends  it  must  be  supposed  and  enjoined  in  the  same  com- 
mandment. Some  determinate  and  solemn  time  is,  therefore, 
herein  generally,  though  not  only,  commanded. 

Thesis  52.     It  is  a  scruple  to  some  to  know  to  what  command- 


Tin:  .MoKAi.iTV   <>i    THi:  ,>ai;i;aiji.  CI 

inent  solemn  time  should  be  referred  ;  to  which  the  answer  is 
easy — that  the  same  things  may  be  referred  in  several  respects 
unto  several  commandment^!,  and  so  may  this.  Solemn  time  may 
be  referred  to  the  second  commandment,  where  solemn  worship 
(in  respect  of  the  means  of  worship)  is  required,  in  some  resj)ect 
to  the  first  commandment,  which  requiring  us  to  acknowledge  God 
as  our  sovereign  Lord  and  happiness,  he  would  have  us  there- 
fore to  have  some  full  scope  of  time  to  be  serious  and  solemnly 
taken  up  in  the  worship  of  him.  But  it  is  referred  to  this  fourth 
commandment  as  it  stands  in  a  general  reference  and  relation  to 
a  seventh  day's  Sabbath,  wherein  this  general  of  solemn  time  is 
swallowed  up  and  preserved  ;  and,  verily,  if  the  six  days'  labor  be 
required  in  the  fourth  commandment,  in  case  it  be  done  in  refer- 
ence to  the  seventh  day's  rest,  much  more  all  solemn  time  of 
worship,  as  it  stands  in  reference  to  a  Sabbath  day. 

Thesis  53.  The  worship  itself  therefore  is  not  required  in 
this  commandment,  if  only  the  time  of  worship  be  enjoined  ;  and 
if  ignorance  or  prejudice  did  not  bias  and  sway  men's  judgments 
from  the  naked  and  genuine  meaning  of  each  commandment,  it 
would  soon  appear  that  the  whole  Avorship  of  God  itself  is  con- 
tained in  the  three  first  commandments,  and  therefore  nothing 
left  that  could  possibly  be  enjoined  by  the  fourth,  but  only  the 
time.  I  know  a  time  of  worship  may  in  some  respect  be  called 
worship,  but  the  w^orship  itself  in  all  other  respects  is  not  required 
in  this,  but  in  other  commandments  ;  for  if  in  the  first  command- 
ment we  are  to  have  God  to  be  our  God,  by  love  of  him,  trust  to 
him,  delight  in  him,  etc.,  (which  nature,  as  it  were,  calls  for,  if  God 
be  our  God,)  then  all  that  which  we  call  natural  worship  is  re- 
quired here  ;  and  if  devised  forms  of  worship  be  forbidden  in  the 
second  commandment,  which  are  of  human  invention  and  institu- 
tion, then  all  God's  instituted  worship  must  be  commanded  here- 
in ;  and  it  vain  and  irreverent  manner  of  worship  be  forbidden  in 
the  third  commandment,  then  all  common  worship,  as  some  call 
it,  or  rather  all  that  holy  and  reverent  manner  of  W'Orship  which 
we  owe  to  God,  is  required  in  the  same  command ;  and  if  all 
natural,  instituted,  and  common  worship,  or  holy  manner  of  wor- 
sliip,  be  required  in  the  three  first  commands,  I  marvel  then  how 
any  worship  (any  further  than  as  a  time  of  worship  may  be 
called  worship)  can  be  required  in  this  fourth  command.  The 
time,  therefore,  and  not  the  worship  itself,  is  required  herein  ; 
for  if  any  worsliip  be  required,  it  is  either  the  whole  worship  of 
God,  or  some  special  kind  of  worship  ;  if  the  whole  worship,  then 
there  should  be  no  worship  of  God  required  directly  in  the  three 
first  commandments,  but  the  very  same  which  is  commanded  in 

VOL.  III.  6 


62  THE    MUUALITY    OF    THE    t^AtmATH. 

the  fourth  also,  which  gross  tautology  is  most  absurd  to  imagine 
in  the  short  sum  of  these  ten  words ;  but  if  any  special  kind  of 
worship  should  be  required,  and  not  the  whole,  then  the  Sabbath 
day  is  sanctified  to  some  one  kind  of  worship,  rather  than  to  the 
exercise  of  all  kind  of  M^orship,  which  is  most  false  and  profane  ; 
for  who  will  affirm  that  the  Sabbath  is  to  be  sanctified,  suppose 
by  that  kind  of  worship  which  is  public,  and  not  private  also ; 
by  external,  and  not  by  internal  worship  also  ;  by  natural  worship 
in  love  and  fear  of  God,  etc.,  and  not  with  instituted  in  the  use 
of  all  God's  ordinances,  and  that  with  all  holy  preparation  and 
reverence  also  ? 

TJiesis  54.  The  exercise  of  worship  is  one  thing,  the  worship 
itself  is  another ;  it  is  most  true  that  the  holy  exercise  of  all 
worship  is  here  required,  but  most  false  that  the  worship  itself  is 
so.  The  worship  itself  is  required  in  the  three  first  commands, 
but  the  special  exercise  of  all  this  worship  at  such  a  time  is  re- 
quired in  the  fourth  command :  the  exercise  of  holiness  and  holy 
duties  is  here  required  as  the  end,  and  a  holy  rest  as  a  means 
thereunto ;  and  in  this  respect  it  is  true  which  Walla^us  observes, 
viz.,  that  it  is  not  a  bare  and  naked  circumstance  of  time,  but  the 
rest  itself  from  labor,  and  the  application  of  the  day  to  holy  uses, 
Mdiich  is  here  enjoined ;  but  doth  it  therefore  follow  that  the 
worship  itself,  and  the  holy  duties  themselves,  are  here  directly 
commanded  ?  which  he  seems  to  maintain.  No,  verily,  no  more 
than  that  works  of  mercy  in  the  second  table  are  required  in  this 
fourth  command  of  the  first  table,  because  the  exercise  of  mercy 
and  love,  as  well  as  of  piety  and  necessity,  is  required  also  in  this 
command. 

Thesis  55.  It  is  gen«rally  and  frequently  affirmed  by  those 
who  seek  to  support  the  morality  of  the  Sabbath,  to  wit,  that  the 
exercise  of  worship  and  holy  duties,  at  this  time,  is  required  for 
the  duties'  sake,  as,  at  other  times,  the  time  is  required  for  the 
time's  sake  ;  by  which  words  they  seem  to  make  the  bare  circum- 
stance of  time  to  be  required  here ;  but  this  assertion  had  need 
be  understood  with  much  candor,  and  the  true  explication  of  it ; 
for  in  some  sense  it  is  most  true  which  our  Saviour  affirms,  that 
man  is  not  made  for  the  Sabbath  or  the  time  of  it.  (Mark  ii.  27.) 

Thesis  56.  This  time  therefore  may  be  considered  two  ways  : 
1.  Abstractly.  2.  Concretely.  1.  Abstractly,  for  the  bare  cir- 
cumstance of  time,  abstracted  and  stripped  from  all  other  con- 
siderations ;  and  so  it  is  very  absurd  to  imagine  all  the  holy  duties 
of  the  Sabbath  to  be  for  the  time,  as  if  God  and  all  his  holy 
worship  should  give  homage  unto,  and  attend  upon,  a  naked, 
empty  circumstance.     Time,  in   this   respect,  is  rather  for  the 


THK    MORALITY    OF   THK    SABIiATII.  Oo 

worship's  sake.  2.  Concretely,  as  it  is  wliolly  sanctified  and  set 
apart  for  God,  or  as  it  is  a  holy  time,  set  apart  for  holy  rest, 
that  so  man  might  attend  upon  God ;  and  in  this  respect  all  holy 
dmies  are  for  this  time,  because  in  this  respect  they  are  for  God,, 
who  is  all  in  all  in  holy  time.  And  therefore  Walheus  need  not 
put  us  upon  search  to  see  whether  the  holy  rest  of  the  day  be 
required  in  the  second  or  any  other  command,  for  it  is  not 
atBrmed  by  any,  that  the  naked  circumstance  of  time  is  here  only 
required,  v/ithout  any  holy  rest ;  but  that  a  holy  time  of  rest  is 
herein  commanded,  and  therefore  to  be  referred  to  this  command  ; 
hence  also  it  is  most  fiilse  which  some  affirm,  viz.,  "  that  the  rest 
from  ordinary  labors  on  this  day,  as  it  is  connected  with  holy 
duties  of  worship,  without  which  they  can  not  be  performed,  is  as 
-necessary  now  as  when  the  Jewish  Sabbath  was  in  being ;  but 
otherwise  out  of  these  duties  there  is  no  holy  time  of  rest  com- 
manded." For  such  a  restraint  of  time  to  holy  duties  as  makes 
the  time  holy  for  the  duties'  sake,  so  that  no  time  is  holy  but  in 
the  performance  of  holy  duties,  and  these  duties  (upon  narrow 
examination)  only  public  duties,  doth  but  open  a  gap  for  licen- 
tiousness, voluptuousness,  sports,  May  poles,  and  dog  markets, 
and  such  like  profaneness,  out  of  the  time  of  holy  public  worship, 
or  what  private  worship  each  man  shall  think  most  meet.  For 
in  this  sense  holy  duties  are  for  the  time,  because,  the  whole  day 
being  sanctified,  holy  duties  are  therefore  to  attend,  and  in  this 
respect  are  for  this  time,  and  not  the  time  for  them,  viz.,  that 
Avhen  the  time  of  the  exercise  of  some  holy  duties  doth  cease,  the 
time  of  holy  rest  or  holy  time  must  then  cease  also. 

Thesis  bl.  Nor  should  it  seem  strange  that  holy  duties  should 
attend  holy  time,  and  be  for  the  sake  of  such  time  ;  because, 
although  it  be  true  that  this  time  is  sanctified,  that  man  may  per- 
form holy  duties,  yet  man  is  now  called  to  the  performance  of 
all  holy  duties,  that  he  may  lastly  honor  God  in  all  holiness  in 
such  a  special  time  ;  which  time,  if  any  human  power  only  should 
put  any  holiness  in,  and  it  therefore  should  be  attended  on,  what 
would  'it  be  else  but  an  observing  of  days  and  times  ?  condemned 
by  the  apostle,  (Rom.  xiv. ;  Gal.  iv. ;)  which  dirty  ditch  of  ob- 
serving times  they  unawares  fall  into  who  plead  against  a  deter- 
mined^Sabbath,  sanctified  of  God,  and  yet  would  have  some  time 
and  day  observed  by  the  appointment  of  men  ;  for  the  observa- 
tion of  such  days  which  God  shall  appoint  can  not  be  condemned 
as  an  observing  of  times ;  but  the  observation  of  days,  which 
human  wisdom  shall  think  fit  may  be  quickly  reduced  to  such  a 
transgression. 

Thesis  58.     If  any  think  that  there  is  a  peculiar  manner  of 


{)4  THK    MOLALITY    OF    THE    SAP.BATIT. 

holiness  and  of  worshiping  God  herein  required,  which  is  not 
required  in  any  other  commandment,  it  may  be  readily  granted, 
if  by  peculiar  manner  of  sanctification  be  meant  a  more  special 
degree  and  manner  of  exercising  the  whole  worship  of  God,  in 
respect  of  such  a  time ;  but  it  doth  not  therefore  follow,  that  any 
new  kind  of  worship  (which  Wallj^us  hence  pleads  for)  is  re- 
quired herein  ;  for  this  higher  degree  and  special  manner  of 
worship  is  not  the  substance  of  any  new  worship,  it  being  only  a 
peculiar  degree  of  worship,  and  therefore  varies  not  the  kind. 
And  if  the  three  first  commandments  enjoin  the  worship  itself, 
then  they  do  command  the  highest  measures  and  degrees  also 
severally ;  for  where  any  duty  is  required,  the  highest  degree 
and  extension  of  it  is  also  therewithal  required.  Hence,  there- 
fore, it  still  follows,  that  this  peculiar  manner  of  exercising  holy 
duties  upon  this  day  is  chiefly  with  reference  and  relation  to  the 
time  which  God  hath  sanctified,  that  herein  he  might  be  in  a 
special  manner  worshiped  and  served ;  and,  verily,  Walla^us, 
foreseeing  the  blow,  had  no  other  way  to  expedite  himself  from 
making  the  three  first  commandments  either  to  be  mere  ciphers, 
or  the  fourth  commandment  from  laboring  with  a  needless  tau- 
tology, biit  by  flying  for  refuge  to  this  peculiar  manner  of  holi- 
ness, which  he  thinks  is  required  herein,  and  not  in  any  of  the 
rest ;  *  but  what  hath  been  said  may  be  sufficient  to  clear  up  the 
ungroundedness  of  this  mistake. 

Tliesis  59.  A  little  error  is  a  great  breeder,  and  begets  many 
more  ;  and  hence  it  is  that  WaUaius,  among  many  others,  that  he 
might  make  the  worship  itself  to  be  required  in  the  fourth  com- 
mandment, disputes  therefore  against  those  who  place  the  insti- 
tuted worship  of  God  directly  under  the  second  commandment, 
which  if  he  could  make  good,  he  had  then  the  fairer  probabilities 
to  show  that  the  worship  itself  was  required  directly  in  the  fourth 
command  ;  wdiich  principle,  if  it  was  granted,  would  expose  the 
morality  of  the  Sabbath  to  sorer  blows  and  bruises  than  perhaps 
appears  at  first  blush.  It  may  not  therefore  be  amiss,  but  be 
rather  of  special  use  for  the  clearing  up  both  of  the  meaning  and 
morality  of  the  fourth  command,  to  demonstrate,  that  the  insti- 
tuted worship  of  God  (which  WallaBus  calls  cultus  externus  et 
instrumentalis  saliUis  7iostrce,per  audiium  verbi  et  sacramentorum 
usum,  etc.,)  is  directly  required  in  the  affirmative  part  of  the 
second  command. 

*  In  hoc  quarto  pracepto  aliquem  peculiarem  sanctificationis  modum 
mandari  qute  in  aliis  pneceptis  non  mandatur,  a  nobis  quoque  extra  contro- 
versiam  debet  eollocari,  cum  in  bis  decern  verbis  tautologia  supervacua  non 
eommittatur.  —  WaL,  Dissert,  de  4  Prax\  c.  6. 


TIIK    MORALITY    OF    TIH:    SABBATH.  65 

TTiesis  60.  The  clearing  up  of  this  depends  much  upon  a 
right  and  true  understanding  ot"  two  things  in  the  second  com- 
mandment :  1.  What  the  graven  image  and  likeness  is.  2.  What 
is  meant  by  those  words,  "Love  me  and  keep  my  command- 
ments." 

Thesis  61.  First.  Graven  images,  after  which  the  whole 
world  almost  hath  been  enticed,  and  gone  a-whoring  from  the 
true  worship  of  God,  were  worshiped  two  ways:  1.  Termina- 
tive,  i.  e.,  when  people  terminated  their  worship  upon  the  dumb 
idols  themselves,  as  if  they  were  gods,  without  looking  any  far- 
ther to  any  God  more  supreme  and  glorious.  This  is  the  sin  of 
many  of  the  ignorant  sort  of  Papists,  by  Bellarmin's  own  confes- 
sion, as  also  many  of  the  brutish  sort  of  the  blind  heatliens. 
And  this  kind  of  worship  and  idolatry  is  directly  forbidden,  not  in 
the  second,  but  in  the  first  commandment ;  and  that  appears 
U})on  this  undeniable  ground,  to  wit,  that  if  the  .first  command- 
ment expressly  enjoins  us  to  have  no  other  God  but  Jehovah,  to 
trust  in,  pray  to,  love,  fear  no  other  God  but  Jehovah,  then  for 
any  to  have  and  w^orship  such  images  as  their  gods  which  are  not 
Jehovah,  is  directly  forbidden  here.  Plence,  therefore,  it  unde- 
niably follows,  that  by  the  making  to  ourselves-  a  graven  image, 
in  the  second  commandment,  somewhat  else  must  be  understood 
than  the  worshiping  of  images  terminatively  as  gods.  2.  Or 
else  they  were  worshiped  relative,  i.  e.,  relatively,  or  in  refer- 
ence to  the  true  God,  as  means  and  helps,  in  which,  at  which, 
and  by  which  the  true  God  was  worshiped.  And  thus  the 
learned  and  well-instructed  Papists  maintain  their  abominable 
worship  of  images,  whether  graven  or  painted,  crosses,  crucifixes, 
etc.,  to  be  good  and  lawful ;  for,  say  they,  we  do  not  wor- 
ship, nor  are  we  so  senseless  as  to  honor  the  image  or  crucifix 
itself,  but  only  as  helps  to  devotion,  to  carry  our  hearts  to  God 
and  Christ,  resembled  by  these  images.  Thus,  also,  the  Jews 
of  old,  they  did  never  worship  the  images  themselves,  but  God 
in  them  and  by  them.  They  were  not  grown  so  soon  so  ex- 
tremely sottish  as  to  think  that  the  golden  calf  was  the  true  God 
himself  which  brought  them  a  few  weeks  before  out  of  the  land 
of  Egypt,  but  it  was  a  visible  help  to  carry  their  hearts  to  God 
only,  and  therefore  the  feast  was  proclaimed  to  Jehovah.  (Ex. 
xxxii.  4,  5.)  Micah's  idolatrous  mother  professeth  that  slie 
had  dedicated  the  eleven  hundred  shekels  of  silver  to  Jehovah  to 
make  a  molten  image,  (Judg.  xvii.  3  ;)  she  was  not  simple 
(no,  not  in  those  confused  and  blind  times)  to  think  that  the 
image  was  Jehovah,  nor  did  her  son  Micah  think  so,  and  there- 
fore he  doth  not  say.  Now  I  know  that  the  teraphim  will  bless 
6* 


66  THE    MORALITY    OF    TIIK    SABBATH. 

rae,  but  that  Jehovah  will  now  bless  me,  having  set  up  an  image 
for  his  service.  Nay,  verily,  the  wisest  and  best  instructed 
among  the  heathens  did  never  think  that  the  idols  and  images  - 
themselves  were  God,  but  they  only  worshiped  God  by  them  ; 
which  if  any  doubt  of,  let  him  but  read  Doctor  Rainolds,  who 
by  pregnant  and  most  eminent  proofs  demonstrates,  that  neither 
the  Jews  nor  the  heathens,  in  their  deepest  apostasies,  did  ever 
worship  their  images  any  other  ways  than  relatively,  as  helps 
and  means  of  the  worship  of  the  true  God ;  and  hereby  sets  ' 
forth  the  abominable  idolatry  of  the  Romish  church,  for  such  a 
worship  of  their  images,  which  even  themselves  condemn  in  the 
idolatrous  Jews  and  heathens,  who  had  as  much  to  say  for  their 
image  worship  as  the  Papists  have.  Hence,  therefore,  it  fol- 
lows, that  if  the  graven  image  in  the  second  commandment  was 
not  worshiped  as  God,  but  only  as  a  means  devised  and  invented 
by  man  to  carry  the  heart  unto  God,  then  (by  a  usual  synec- 
doche in  every  command)  all  human  inventions,  and  institutions, 
and  devised  means  of  worship,  or  of  carrying  the  heart  better 
unto  God,  are  forbidden  in  this  commandment;  and  if  all 
human  institutions  and  devised  means  of  worship  be  herein 
directly  forbidden,  then  certainly  all  divine  institutions  and  means 
of  worship,  and  consequently  all  God's  instituted  worship,  in 
ministry,  sacraments,  etc.,  are  directly  commanded  in  the  affirma- 
tive part  of  this  second  command,  and  consequently  not  in  the 
fourth  command.  And  if  all  orthodox  divines  condemn  the 
Popish  relative  worship  of  images,  as  directly  cross  and  contrary 
to  the  second  command,  I  then  see  no  reason  why  any  should 
question  but  that  all  the  instituted  means  of  worship  (images,  as 
it  were,  of  God's  own  devising)  should  belong  to  the  affirmative 
part  of  the  same  command.  The  second  thing  to  be  explained  - 
in  this  commandment  is.  What  is  love  to  God,  and  keeping  of  his 
commandments,  which  we  read  of  in  the  close  of  the  command- 
ment? Love  to  God  is  here  opposed  to  hatred  of  God,  and 
those  that  love  him  to  those  that  hate  him.  Now,  this  hatred  is 
not  hating  of  God  at  large,  for  there  is  a  hatred  of  God  in 
every  sin,  (Pro v.  i.  29 ;  viii.  oG,)  but  in  particular,  when  it 
appears  in  tliis  particular  sin  of  setting  up  of  images  and  men's 
inventions,  forbidden  in  this  commandment,  which  therefore  sets 
down  the  proper  punishment  for  this  sin.  So  by  love  of  God  is 
not  meant  love  of  God  at  large,  (which  is  seen  in  keeping  eveiy 
command,)  but  in  particular,  when  we  love  God  in  his  own  ordi- 
nances and  institutions.  Look,  therefore,  as  hatred  of  God  in 
setting  up  man's  inventions  and  institutions  (which  superstitious 
persons  think  to  be  much  love  to  God)  is  here  condemned  in  the 


TIIK    MORALITY    OF    THE    SABHATH.  67 

negative  part  of  the  commandment,  so,  on  the  contrary,  love  to 
God  in  closing  with  him  and  seeking  of  him  in  his  own  institu- 
tions, whether  word  or  sacraments,  etc.,  is  here  enjoined  in  the 
affirmative  part  of  this  command,  and  consequently  not  (as  "Wal- 
I'cPus  would  have  it)  in  the  affirmative  part  of  the  fourth  com- 
mand, keeping  my  commandments  being  set  down  as  a  fruit 
of  this  love,  and  both  together  being  opposed  to  hatred  of  God. 
Hence  by  commandments  can  not  be  meant  in  general  all  the 
ten  commandments,  (as  some  imagine  upon  miserable  weak 
grounds,  which  I  list  not  to  mention,)  but  in  special,  God's  in- 
stitutions and  ordinances  commanded  in  special  by  him,  to  which 
human  inventions  and  images  of  men's  heads  and  hands  are 
commonly  in  Scripture  opposed,  and  are  therefore  condemned, 
because  not  commanded,  or  because  none  of  his  commandments. 
(Jer.  vii.  31.  Deut.  xii.  30,  31.  Matt.  xv.  9.)  If,  therefore, 
again,  God's  institutions  and  commandments  are  here  enjoined 
in  this  second  commandment,  they  can  not  be  directly  required  in 
the  fourth  command.  These  things  being  thus  cleared,  the  objec- 
tions of  Wallas  us  are  easily  answered.  For,  first,  he  saith,  "  that 
from  the  negative  part  of  this  second  commandment  can  not 
be  gathered  such  an  affirmative  part  as  this  is,  viz.,  that  God  will 
be  worshiped  by  the  word  and  sacraments."  But  that  this  asser- 
tion, thus  barely  propounded,  but  not  proved,  is  false,  appears 
from  what  hath  been  said  concerning  the  true  meaning  of  the 
negative  part  of  this  command.  For  if  human  inventions,  under 
the  name  of  graven  image,  be  forbidden,  then  divine  institutions, 
such  as  word  and  sacraments  be,  are  here  commanded,  and  from 
that  negative  any  ordinary  capacity  may  readily  see  what  the 
affirmative  is.  He  saith  again,  secondly,  ''  that  if  instituted 
worship  was  contained  under  the  affirmative  part  of  the  second 
commandment,  then  this  commandment  is  mutable,  because  God 
was  thus  worshiped  one  way  before  Christ,  and  another  way 
since  Christ  ;  but  (saith  he)  the  second  commandment  is  moral, 
and  therefore  immutable,  and  therefore  such  mutable  Avorship 
can  not  be  enjoined  herein."  But  we  have  formerly  shown  that, 
although  this  commandment  be  moral  and  immutable  in  respect 
of  itselt\  yet  in  respect  of  the  application  of  it  to  this  or  that 
object  or  thing  commanded,  it  may  be  in  that  respect  mutable. 
For  it  is  an  immutable  law  that  God  must  be  worshiped  with  his 
own  worship,  such  as  he  shall  institute,  (and  this  is  the  sum  of 
the  second  commandment  itself;)  yet  the  things  instituted  (where- 
in there  is  only  an  application  of  the  command)  may  be  mutable : 
the  second  commandment  doth  not  immutably  bind  to  the  obser- 
vaia9e  of  this  or   that  particular  instituted  worship  only,  but  to 


68  THE    MORALITY    OF    THE    SABBATH. 

observe  God's  instituted  worship,  and  to  attend  his  appointments, 
which  is  the  only  moral  law  and  rule  in  the  affirmative  part  of 
this  command.  He  thirdly  objects,  "  that  the  worshiping  of 
God  in  word  and  sacraments,  etc.,  is  never  opposed  in  all  the 
Scripture  to  the  worshiping  of  images."  But  this  is  false  ;  for 
God's  institutions  (of  which  w^ord  and  sacraments  are  a  part)  are 
frequently  opposed  to  human  inventions,  the  worship  appointed 
by  God  to  the  worship  devised  by  man.  Images  of  God's  devis- 
ing are  oft  opposed  to  images  of  men's  own  inventing  ;  the  voice 
of  God,  v/hich  was  only  heard  w^ith  the  ear,  is  opposed  to  an 
image  or  similitude  which  might  be  seen.  (Deut.  iv.  12.)  A 
graven  image,  a  teacher  of  lies,  is  o])posed  to  the  Lord's  teaching 
of  truth,  and  also  to  his  presence  in  his  temple,  which  was  the 
seat  of  instituted  w^orship.  (Hab.  ii.  18-20.)  The  worship  of 
images  which  God  would  have  abolished  is  opposed  to  the  wor- 
ship of  God  by  sacrifices  and  ceremonies,  in  the  place  which 
God  should  choose,  (Deut.  xii.  1-20  ;)  but  yet  he  tells  us, 
"•  that  to  worship  God  in  images,  and  to  worship  him  in  spirit 
and  truth,"  (which  is  inw^ard  worship,)  "are  opposite;  as  also  the 
lifting  up  of  pure  hands  in  every  place."  (John  iv.  28.  1  Tim. 
ii.  8.)  He  tells  us  also,  that  acknowledging  of  God  in  his  immen- 
sity and  infinite  majesty  are  opposed  to  image  worship.  (Rom.  i. 
20-22.  Is.  xl.  22.)  Be  it  so.  But  will  it  therefore  follow,  that 
to  worship  God  according  to  his  own  institutions  is  not  to  worship 
him  in  spirit  and  in  truth  ?  Is  it  rather  a  carnal  than  a  spirit- 
ual worship,  to  attend  on  God  in  word  and  sacraments  ?  May 
we  not  lift  up  pure  hands  in  the  use  of  God's  own  institutions  ? 
Is  not  God's  immensity  and  majesty  acknowledged  and  seen  in 
the  use  of  his  own  ordinances,  as  well  as  creatures  and  provi- 
dences ?  I  confess  the  blinder  sort  of  heathens  might  worship 
stocks,  and  stones,  and  images  of  creeping  things,  and  four-footed 
beasts,  in  the  place  of  God  himself,  terminatively,  and  God 
might  account  of  all  their  image  worship  as  such,  though  used 
relatively  ;  and  hence  the  opposition  may  well  be  made  between 
worshiping  them  as  God,  and  an  infinite  God  ;  and  this  worship  (as 
was  said)  falls  then  under  the  first  commandment :  but  assuredly 
this  image  worship  which  the  apostle  condemns,  (Rom.  i.  21,  23,) 
in  debasing  the  infinite  majesty,  and  limiting  it  to  this  and  that 
image  wherein  they  did  worship  it,  is  forbidden  (being  only  rela- 
tive worship)  in  the  second  command.  For  I  think  the  apostle 
(in  Rom.  i.)  hath  an  eye  principally  at  the  most  lascivious  idola- 
ters in  the  world,  viz.,  the  Egyptians,  among  wdiom  principally 
we  read  of  those  images  of  creeping  things  and  four-footed 
beasts,  in  their  hieroglyphics  :  and  yet  we  know  that  all  that  base 


THK    M QUALITY    OF    THE    SABBATH.  C9 

worship  did  set  out  something  or  other  of  the  Deity,  which  there- 
in (and  so  relativelv)  tliey  did  worship.  But  I  must  not  enter 
into  the  discourse  ot"  these  things  here ;  sufficient  is  said  to  clear 
up  this  point,  viz.,  that  God's  instituted  worship  falls  directly 
under  the  second,  not  fourth  command. 

Thesis  62.  It  is  true  that  the  exercise  of  public  worship  of 
many  together  is  to  be  at  this  time  upon  the  Sabbath ;  but  doth 
it  follow  that  therefore  this  public  worship  itself  falls  directly 
under  this  command  ?  For  if  public  assembhes  be  (as  some 
think)  a  part  of  natural  worship,  so  as  that  the  light  of  nature 
directs  all  men  dwelling  together,  as  creatures,  to  worship  God 
together  publicly  as  Creator,  then  this  worship  falls  directly 
under  the  first  (not  fourth)  commandment,  where  natural  wor- 
ship is  directly  commanded ;  but  if  public  assemblies  be  consid- 
ered as  distinct  churches  politically  united  and  combined,  publicly 
to  worship  God,  then  such  churches,  considered  thus  as  political, 
not  mystical  assemblies,  do  fall  directly  under  the  second  com- 
mand, as  parts^of  instituted  worship  ;  for  as  all  devised  forms  of 
churches,  whether  diocesan,  provincial,  national,  universal,  (being 
the  inventions  of  man  to  further  the  worship  of  God,)  are  con- 
demned directly  in  the  second  command,  so  all  such  churches  as 
are  framed  into  a  spiritual  polity,  after  the  fashion  and  pattern 
of  the  word  and  primitive  institution,  are  (with  leave  of  Erastus 
and  his  disciples)  enjoined  in  the  same  commandment,  and  there- 
fore not  in  the  fourth.  Gomarus  and  Master  Primrose,  therefore, 
do  much  mistake  the  mark  and  scope  of  the  fourth  command- 
ment, who  affirm,  "that  as,  in  the  three  first  commandments, 
God  ordained  the  inward  and  outward  service,  which  he  will 
have  every  particular  man  to  yield  to  him  in  private  and  sever- 
ally from  the  society  of  men  every  day,  so  in  the  fourth  com- 
mandment he  enjoineth  a  service  common  and  public,  which  all 
must  yield  together  unto  him,  forbearing  in  the  mean  while  all 
other  business."  But  why  should  they  think  that  public  worship 
is  more  required  here  than  private  ?  Will  they  say  that  the 
Sabbath  is  not  to  be  sanctified  by  private  and  inward  worship,  as 
well  as  by  public  and  external  worship  ?  Are  not  private  prep- 
aration, meditation,  secret  prayer,  and  converse  with  God,  re- 
quired upon  this  day,  as  well  as  public  prayer  and  hearing  the 
word  ?  If  they  say  that  these  are  required  indeed,  but  it  is  in 
reference  to  the  public,  and  for  the  public  worship's  sake,  it  may 
be  then  as  easily  replied,  that  the  public  worship  is  also  for  the 
gake  of  the  private,  that  each  man  secretly  and  privately  might 
muse  and  feed  upon  the  good  of  public  helps ;  they  are  mutually 
helpful   one   to  another,   and    therefore    are    appointed  one  for 


70  THE    MORALITY    OF    TilE    SABBATH. 

another,  unless  any  will  think  that  no  more  holiness  is  required 
upon  this  day  than  wliile  public  worship  continues ;  which  we 
hope  shall  apj^ear  to  be  a  piece  of  professed  profaneness  :  in  the 
mean  while,  look,  as  they  have  no  reason  to  think 'that  private 
worship  is  required  in  this  command,  because  the  exercise  of 
private  worship  is  at  this  time  required,  so  they  have  as  little 
reason  to  think  that  the  public  worship  itself  is  herein  enjoined^ 
because  the  exercise  of  it  is  to  be  also  at  such  a  time.  It  is 
therefore  the  time,  not  the  worship  itself,  either  public  or  pri- 
vate, which  is  here  directly  commanded;  although  it  be  true, 
that  both  of  them  are  herein  indirectly  required,  viz.,  in  relation 
to  the  time. 

Thesis  63.  If,  therefore,  the  moral  worship  itself,  whether  pub- 
lic, external,  or  private,  be  not  directly  required  in  this  fourth 
command,  much  less  is  the  whole  ceremonial  worship  here  en- 
joined, as  Master  Primrose  maintains  ;  for  the  whole  ceremonial 
worship,  both  in  sacrifice,  ceremonies,  types,  etc.,  was  significant, 
and  w^ere,  as  I  may  so  say,  God's  images,  or  media  culhfs,  means 
of  worship,  by  carrying  the  mind  and  heart  to  God,  by  their 
special  signitications,  and  therefore  were  instituted  w^orship,  and 
therefore  directly  contained  under  the  second,  and  therefore  not 
under  the  fourth  command:  "And  if  there  be  but  nine  com- 
mandments which  are  moral,  and  this  one  (by  his  reckoning)  is 
to  be  ceremonial,  and  the  head  of  ail  ceremonials,  and  that  there- 
fore unto  it  all  ceremonial  worship  is  to  appertain,"  then  the 
observation  of  a  Sabbath  is  the  greatest  ceremony,  according  as 
we  see  in  all  other  comnvandments,  the  lesser  sins  are  condemned 
under  the  grosser,  as  anger  under  murder,  and  lust  under  adul- 
tery ;  and  inferior  duties  under  the  chief  and  principal,  as  hon- 
oring the  aged  and  masters,  etc.,  under  honoring  of  parents  ;  and 
so  if  all  ceremonials  are  referred  to  this,  then  the  Sabbath  is  the 
grossest  and  greatest  ceremony  one  of  them ;  and  if  so,  then  it 
is  a  greater  sin  to  sanctify  a  Sabbath,  at  any  time,  than  to  observe 
new  moons  and  other  festivals,  which  are  less  ceremonial,  and  are 
therefore  wholly  cashiered,  because  ceremonial ;  and  if  so,  why- 
then  doth  Master  Primrose  tell  us  "  that  the  Sabbath  is  moral 
for  substance,  principal  scope  and  end,  and  that  it  is  unmeet  for 
us  to  observe  fewer  days  than  the  Jews,  in  respect  of  weekly 
Sabbaths"?  Why  is  not  the  name  and  memorial  of  the  Sabbath 
abandoned  wholly  and  utterly  accursed  from  otf  the  face  of  the 
earth,  as  well  as  new  moons  and  other  Jewish  festivals,  which 
upon  his  principles  are  less  ceremonial  than  the  weekly  Sabbatli  ? 
It  may  be  an  audacious  Familist,  whose  conscience  is  grown  iron, 
and  whose  brow  is  brass,  through  a  conceit  of  Ins  immunity  from» 


THE    .MOKALirV    OF    THE    SABBATH.  71 

and  Cliristiau  liberty  in  respect  of,  any  thing  which  hath  the 
superscription  of  law  or  works  upon  it,  may  abandon  all  Sab- 
baths together  with  new  moons  equally :  but  those  I  now  aim  at, 
I  suppose,  dare  not,  nor  I  hope  any  pious  mind  else,  who  consid- 
ers but  this  one  thing,  viz.,  that  when  the  Lord  commands  us  to 
remember  to  keep  the  Sabbath  holy,  he  must  then  (according  to 
tliis  interpretation)  command  us  that,  above  all  other  command- 
ments, we  observe  his  ceremonial  worship,  (which  they  say  is 
here  enjoined,)  rather  than  his  moral  worship,  which  they  ac- 
knowledge to  be  enjoined  in  all  the  other  nine  commandments, 
at  the  gate  of  none  of  wliich  commands  is  written  this  Avord 
remember;  which  undoubtedly  implies  a  special  attendance  to 
be  shown  unto  this,  above  any  other ;  for  as  we  shall  show,  keep 
this,  keep  all;  break  this,  slight  this,  slight  all ;  and  therefore  no 
wonder  if  no  other  command  hath  this  word  remember  writ 
upon  the  portal  of  it,  which  w^ord  of  fence  denotes  special  affec- 
tion and  action,  in  the  Hebrew  language :  but  I  suppose  it  may 
strike  the  hardest  brow  and  heart  with  terror  and  horror  to  go 
about  to  affix  and  impute  such  a  meaning  to  this  commandment, 
viz.,  that  principally  above  all  other  duties  we  remember  to  ob- 
serve those  things  which  are  ceremonial ;  for  although  the  obser- 
vation of  ceremonies  be  urged  and  required  of  God,  as  Master 
Primrose  truly  observes  from  Ps.  cxviii.  27  ;  Jer.  xvii.  26 ; 
Joel  xix.  13  ;  Mai.  i.  7,  8,  10,  13,  14,  yet  that  God  should  re- 
quire and  urge  the  observation  of  these  above  any  other  worship, 
is  evidently  cross  to  reason,  and  expressly  cross  to  Scripture. 
(Is.  i.  11-15;  Ixvi.  3.  Ps.  1.  13.  Jer.  vi.  20.  Amos  iii.  21. 
Micah  vi.  7.)  To  remember  therefore  to  keep  the  Sabbath  is  not 
to  remember  to  observe  ceremonial  duties. 

Thesis  64.  Nor  should  it  seem  strange  that  Jewish  holy  days 
are  not  here  enjoined,  where  a  holy  time,  a  Sabbath  day,  is 
commanded ;  for  those  Jewish  holy  days  were  principally  insti- 
tuted (as  Walh^us  well  observes)  for  signification  of  Christ  and 
his  benefits,  (as  may  appear  from  1  Cor.  v.  7  ;  Luke  iv.  19  ;  Heb. 
X.  5,)  and  therefore,  being  significant,  w^ere  parts  of  instituted 
worship,  belonging  to  the  second,  not  fourth  command,  but  the 
Sabbath  day  (as  shall  be  shown)  is  in  its  original  institution  and 
consecration  of  another  nature,  and  not  significant ;  yet  this  may 
be  granted,  that  ceremonial  holy  days  may  be  referred  to  the 
fourth  command,  as  appendices  of  it ;  and  if  Calvin,  Ursin, 
Danieus,  and  others  aim  at  no  more,  it  may  be  granted,  but  it 
will  not  follow  from  hence  that  they  therefore  belong  to  the 
second  command  indirectly,  and  directly  to  the  fourth,  (which 
Master  Primrose  contends  for.)  but  rather  directly  to  the  second, 


72  THE    MOKALITl'    OF    THE    SABBATH. 

and  reductively  and  indirectly  as  appendices  to  the  fourth  ', 
which  appendices,  as  they  may  be  put  to,  so  they  may  be  taken 
off  again,  the  moral  commandment  remaining  entire  :  even  as 
we  know  Calvin  refers  many  ceremonial  duties  as  appendices  to 
such  commands,  concerning  the  morality  of  which  Master  Prim- 
rose doubts  not ;  and  therefore  for  him  to  think  that  the  Sabbath 
comprehends  all  Jewish  festival  days  upon  this  ground,  viz.,  be- 
cause the  Sabbath  is  joined  with  and  put  in  among  the  reckon- 
ing of  such  festivals,  (Lev.  xxiii.  ;  Is.  i.  13,  14,)  hath  no  more 
force  in  it,  than  by  retorting  the  argument,  and  upon  the  like 
ground  prove  it  to  be  moral,  because  it  is  joined  with  moral 
commandments,  as  honoring  of  parents  (Lev.  xix.  3)  and 
prayer,  (Is.  i.  19,)  and  by  his  own  confession  with  the  other  nine, 
which  are  all  of  them  moral  also. 

Thesis  65.  Secondly,  not  only  a  solemn  time,  but  more  par- 
ticularly a  solemn  day,  a  whole  day  of  worship,  is  here  also  re- 
quired by  virtue  of  this  fourth  command ;  and  the  Lord  gives  us 
good  reason  for  it,  that  if  he  gives  us  many  whole  days  for  our 
own  work,  then,  not  some  part  of  a  day,  but  a  day,  a  whole  day, 
according  to  the  reason  and  express  words  of  the  commandment, 
should  be  marked  out  and  set  apart  for  his  work  and  service.  If 
that  place.  Is.  Ivi.  6,  7,  will  not  demonstrate  a  seventh  day's  Sab- 
bath under  the  New  Testament,  yet  it  sufficiently  and  fully 
clears  the  point  in  hand,  viz.,  that  a  Sabbath  day  is  to  be  observed 
by  the  sons  of  the  stranger  or  Gentiles,  who  are  called  strangers  to 
the  commonwealth  of  Israel,  (Eph.  ii.  12;)  and  indeed  Walla^us 
freely  confesseth  and  proveth,  that  a  whole  day  is  here  required  ; 
and  if  a  whole  day,  I  hope  none  will  think  that  the  time  out  of 
public  assemblies  is  common  and  profane,  if  a  whole  day  be 
holy  ;  and  therefore  Master  Primrose  tells  us  that  the  Gentiles, 
having  no  other  law  but  the  light  of  nature,  have  appointed  set 
days  for  the  exercise  of  their  religion,  and  that  as  the  Jews  had 
their  set  days,  (which  we  know  were  whole  days,)  so  should  Chris- 
tians have  theirs  for  their  public  assemblies  under  the  gospel ; 
which  I  hope  must  be  therefore  whole  days  also:  it  is  also  consid- 
erable that  if  the  three  first  commandments  requiring  God's  wor- 
ship do  consequently  require  some  time  for  that  worship,  (as 
being  a  necessary  adjunct  to  all  actions,  whether  moral  or  civil, 
and  without  which  they  can  not  be  performed,)  then  the  fourth 
command  must  require  somewhat  more  particularly  than  a  time  of 
worship  :  and  therefore  they  that  place  the  morality  of  the  fourth 
command  in  requiring  only  a  time  of  worship  (because,  say  they, 
a  time  of  worship  is  necessary)  may,  upon  this  ground,  wholly 
and   perfectly  abolish   the  fourth  command  as  superfluous  and 


TKli    MORALITY    OF    THE    SABBATH.  73 

needless,  because  such  a  time  of  worship  is  required  in  all  other 
commandments  necessarily.  They  may  also  imagine  as  great 
a  morality  in  the  command  of  building  the  temple  the  place  of 
worship,  because  a  place  of  worship  is  a  necessary  as  well  as  a 
time :  it  is  not,  therefore,  a  time,  but  such  a  time  as  is  preserved  in  a 
day,  even  in  a  whole  day,  for  worship,  which  is  here  commanded. 

TJtesis  ^Q).  The  wise  God  could  have  appointed  some  part  of 
every  day  to  be  kept  holy,  rather  than  a  whole  day  together  ; 
but  his  wisdom  saw  this  proportion  of  time  every  day  to  be  more 
unmeet,  in  respect  of  man's  daily  cumbers,  which  do  so  easily 
entangle  man's  thoughts  and  affections,  so  as  within  some  small 
piece  of  a  day  he  can  not  ordinarily  nor  easily  recover  and  un- 
loose himself  to  find  the  end  of  a  Sabbath  service,  which  is  most 
sweet  and  full  rest  in  the  bosom  of  his  God,  as  he  may  within 
the  compass  of  a  whole  day  set  apart  for  that  end  :  or  sup- 
pose he  could  do  so  in  a  piece  and  part  of  a  day,  yet  God's  name 
should  lose  by  it,  if  he  should  not  have  the  honor  of  some  solemn 
day,  which  we  see  do  serve  to  advance  the  names  of  idol  gods, 
and  men  on  earth  :  it  is  meet  and  just  that  God's  name  should 
be  magnified  by  us  commonly  every  day,  by  setting  apart  some 
time  which  we  may  well  spare  (as  whet  to  the  scythe)  out  of  our 
callings,  for  God,  and  this  doth  honor  him,  but  a  day  much  more. 

Thesis  67.  They,  therefore,  who  maintain  that  a  seventh  day 
is  not  moral,  because  it  is  but  a  circumstance  of  time,  may  as 
well  abolish  time  to  be  moral,  or  any  day  to  be  moral,  because  a 
day  (let  it  fall  out  when  it  will)  is  but  a  circumstance  of  time  ; 
which  notwithstanding  they  account  to  be  moral  in  this  com- 
mand ;  but  we  know  that  much  morality  lies  in  circumstances,  and 
why  a  day  sanctified  may  not  be  as  much  moral  as  a  duty,  I  yet 
see  not. 

Thesis  G8.  The  Familists  and  Antinomians  of  late,  like  the 
Manichees  of  old,  do  make  all  days  equally  holy  under  the  gos- 
pel, and  none  to  be  observed  more  than  another  by  virtue  of  any 
command  of  God,  unless  it  be  from  some  command  of  man  to 
which  the  outward  man  they  think  should  not  stick  to  conform, 
or  unless  it  be  pro  re  nata,  or  upon  several  occasions,  which  spe- 
cial occasions  are  only  to  give  the  alarums  for  church  meetings  and 
public  Christian  assemblies  —  an  audacious  assertion,  cross  to  the 
very  light  of  nature  among  the  blind  heathens,  who  have  uni- 
versally allowed  the  Deity  whom  they  ignorantly  worshiped  the 
honor  of  some  solemn  duties  ;  cross  to  the  verdict  of  Popish 
schoolmen  and  prelatists,  whose  stomachs  never  stood  much 
toward  any  Sabbath  at  all ;  cross  to  the  scope  of  the  law  of  the- 
Sabbath,  which,  if  it   hath    any  general   morality,  (not  denied 

VOL.    III.  7 


74  THE    MOKALITY    OF    TUE    SABBATH. 

scarce  to  any  of  Moses'  judicials,)  surely  one  would  think  it 
should  lie  in  the  observation  of  some  day  or  days,  though  not  in 
a  seventh  day,  for  which  now  we  do  not  contend  ;  cross  also  to  the 
appointment  of  the  gospel,  foretold  by  Isaiah  and  Ezekiel,  (Is. 
Ivi.  4,  6  ;  Ezek.  xliii.  27,)  made  mention  of  by  our  Saviour  to  con- 
tinue long  after  the  abolishing  of  all  ceremonies  by  his  death,  (Matt, 
xxiv.  20,)  who  therefore  bids  them  pray,  that  their  flight  may 
not  be  in  the  winter,  nor  on  the  Sabbath  day,  which,  whether  it 
be  the  Jewish  or  Christian  Sabbath,  I  dispute  not ;  only  this  is 
evident,  that  he  hath  an  eye  to  some  special  set  day,  and  which 
was  lastly  ordained  by  Christ,  and  observed  in  the  primitive 
churches,  commonly  called  the  Lord's  day,  as  shall  be  shown  in 
due  place,  and  which  notion,  under  pretense  of  more  spiritual- 
ness,  in  making  every  day  a  Sabbath,  (which  is  utterly  unlawful 
and  impossible,  unless  it  be  lawful  to  neglect  our  own  work  all 
the  week  long,  and  without  which  there  can  be  no  true  Sabbath,) 
doth  really  undermine  the  true  Sabbath,  in  special  set  days ;  and 
look,  as  to  make  every  man  a  king  and  judge  in  a  Christian  com- 
monwealth would  be  the  introduction  of  confusion,  and  conse- 
quently the  destruction  of  a  civil  government,  so  to  crown  every 
day  with  equal  honor  unto  God's  set  days  and  Sabbaths  which  he 
hath  anointed  and  exalted  above  the  rest,  this  anarchy  and  con- 
fusion of  days  doth  utterly  subvert  the  true  Sabbath ;  to  make 
every  day  a  Sabbath  is  a  real  debasing  and  dethroning  of 
God's  Sabbath. 

Thesis  69.  It  is  true  that  every  day,  considered,  materially  and 
physically,  as  a  day,  is  equally  holy ;  but  this  is  no  argument  to 
prove  that  therefore  every  day  is  morally  and  theologically 
holy  ;  for  those  things  which  of  themselves  are  common  may  by 
divine  appointment  superadded  to  them  become  holy  (witness  the 
dedicated  things  of  the  temple,)  and  so  it  is  in  days  and  times ; 
under  the  Old  Testament  we  see  some  days  were  more  holy  by 
God's  appointment  than  others,  and  yet  all  days  then  were  ma- 
terially and  alike  holy. 

Thesis  70.  It  is  true  that,  under  the  New  Testament,  all 
places  (in  a  safe  sense)  are  equally  holy ;  but  it  doth  not  follow 
from  hence  (as  our  adversaries  would  infer)  that  therefore  all 
times  are  so ;  and  Wallseus  himself  confesseth  the  argument  to 
be  invalid  ;  for  it  Avas  not  easy  nor  meet,  but  very  dissonant 
from  divine  and  heavenly  wisdom,  to  appoint  in  his  word  all  par- 
ticular places  where  his  people  should  meet,  their  meetings  being 
to  be  in  so  many  thousand  several  countries,  and  various  situations, 
Avhich  places  are  indeed  for  their  general  nature  commanded  and 
necessary,  but  in  respect  of  application  to  circumstances  of  this 
and   that  place  and   country,   the  variation  of  them   is   almost 


Tin:    MORALITY    OF    THi:    SABI'.ATH.  75 

piulless,  and  therefore  very  incongruous  and  useless  to  set  thera 
down  in  the  word ;  but  it  was  not  so  in  respect  of  solemn  time, 
or  a  solemn  day  of  worshij),  for  herein  the  Lord  might  easily 
appoint  a  particular  day  to  be  observed,  according  to  the  rising 
and  setting  of  the  sun  proportionably  throughout  all  the  world  ; 
and  the  Scripture  hath  expressly  foretold  in  respect  of  place, 
that  neither  in  Jerusalem,  Judea,  nor  Samaria,  but  that  in  every 
place  incense  should  be  offered  up  to  God,  (Mai.  i.  11;)  but  it 
iuith  not  so  spoken,  but  rather  the  contrary,  in  respect  of  time. 

Tliesis  71.  Nor  is  any  time  morally  holy,  in  this  sense,  viz., 
instrumentally  holy,  or  as  an  instrument  and  means  by  which 
God  will  convey  any  spiritual  and  supernatural  grace,  (as  sacra- 
ments now  do,  and  sacrifices  of  old  did ;)  but  being  sanctified  of 
God,  they  are  holy  seasons,  in  which  God  is  pleased  to  meet  and 
bless  his  people,  rather  than  at  other  times  and  days  of  our  own 
devising,  or  of  more  common  use ;  reserving  only  the  Lord's 
prerogative  to  himself,  to  work  at  other  times  also  more  or  less, 
as  he  sees  meet.  Indeed,  it  is  true  that  by  our  improvement  of 
our  time,  and  of  such  times,  the  Lord  sweetly  conveys  himself  to 
us,  yet  still  it  is  not  by  time  itself,  nor  by  the  day  itself;  but  as  he 
conveys  himself  to  us  by  holy  things,  and  at  holy  places,  (as  the 
ark  and  temple,)  so  in  holy  times. 

Thesis  72.  There  are,  indeed,  sundry  scriptures,  which,  to 
one  who  is  willing  to  have  all  days  equal,  may  carry  a  great 
breadth,  and  make  a  specious  show  ;  and  I  ingenuously  confess 
that,  upon  a  rigidum  examen  of  them,  they  are  more  w^eighty  and 
heavy  than  the  disputers  in  this  controversy  usually  feel  them, 
and  therefore  they  do  more  lightly  cast  them  by  and  pass  them 
over ;  and  it  is  to  be  wished,  that  those  who  do  not  think  that  all 
days  are  equal,  yet  will  not  acknowledge  a  seventh  day  to  be 
moral,  had  not  put  weapons  unawares  into  the  hands  of  others, 
strengthening  them  thereby  to  destroy  the  morality  of  any  day, 
and  so  to  lay  all  days  level ;  for  I  scarce  know  an  argument  or 
scripture  alleged,  by  any  German  writer,  against  the  morality 
of  a  seventh  day,  but  it  strikes  directly  against  the  morality  of 
any  day,  which  yet  they  acknowdedge  to  be  moral. 

Thesis  73.  The  fairest  color  and  strongest  force  from  Gal. 
iv.  10,  and  Col.  ii.  16,  lies  in  the  gradation  which  some  suppose 
to  be  intended  in  both  those  places.  "  Ye  observe  "  (saith  the 
apostle)  "days,  and  months,  and  times,  and  years."  (Gal.  iv.  10.) 
Wherein  the  apostle  seems  to  ascend  from  the  lesser  to  the  greater, 
from  days  (which  are  less  than  months,  and  therefore  weekly 
Sabbath  days)  to  months,  from  months,  or  new  moons,  to  times, 
which  are  higher  than  months,  and  bv  which  is  meant  their  an- 


76  THE    .ArOKALlTY    OF    THE    SAURATIf- 

nual  feasts  and  fasts,  ordered  according  to  the  ■/•(nooi^  or  fittest  sea- 
sons of  the  yertr;  and  from  times  lie  ascends  yet  higher  to  years, 
viz.,  their  sabbatical  years,  because  they  were  celebrated  once  in 
many  years,  sometimes  seven,  sometimes  fifty  years ;  by  which 
gradation  it  seems  evident  t)iat  the  observation  of  days,  which 
are  less  than  months,  and  therefore  of  weekly  Sabbaths,  are 
hereby  condemned.  The  like  gradation  is  urged  from  Col.  ii. 
16,  where  the  apostle  seems  to  descend  from  condemning  the 
greater  to  the  condemnation  of  the  lesser :  "  Let  no  man  judge 
you  "  (saith  the  apostle)  "  in  respect  of  a  holy  day,  new  moon, 
or  Sabbath  days."  There  holy  days  seem  to  be  their  annual  or 
sabbatical  days,  their  new  moons  are  less  than  them,  being  every 
month;  and  therefore  by  Sabbath  days  (they  infer)  most  needs 
be  meant  the  weekly  vSabbaths,  less  than  new  moons.  Indeed, 
some  understand  by  days  and  times  (in  Gal.  iv.)  heathenish 
days ;  but  he  speaking  of  such  days  as  are  beggarly  rudiments, 
under  which  not  the  heathens,  but  the  children  of  the  Old  Testa- 
ment were  in  bondage,  (ver.  iii.,)  he  must  therefore  speak  not  of 
heathenish  but  of  Jewish  days.  I  knov/  also  that  some  understand 
that  of  Col.  ii.  16  to  be  meant  of  Jewish  and  ceremonial  Sabbaths, 
which  were  annual ;  but  this  the  apostle's  gradation  seems  to 
overthrow. 

Thesis  74.  To  both  these  places,  therefore,  a  threefold  an- 
swer may  be  given.  First,  admit  the  gradation  in  them  both  ;  yet 
by  days  (Gal.  iv  10)  is  not  necessarily  meant  all  weekly  Sab- 
bath days,  for  there  were  other  days  ceremonial  which  the  Jews 
observed,  and  which  the  Jewish  teachers  urged,  besides  the  Sab- 
bath ;  to  instance  only  in  circumcision,  which  they  zealously 
pressed,  (Gal.  v.  3,)  which  we  know  was  limited  unto  the  eighth 
day,  and  which  they  might  urge  as  well  as  circumcision  itself. 
However,  look,  as  the  apostle  when  he  condemns  them  for  ob- 
serving times,  xuiQoi,  which  signifies  fit  seasons,  he  doth  not 
therein  condemn  them  for  observing  all  fit  seasons,  (for  then  we 
most  not  pray  nor  hear  the  word  in  fit  seasons,)  but  he  condemns 
the  Jewish  ceremonial  times  and  seasons ;  so  when  he  condemns 
the  observation  of  days,  the  apostle  doth  not  condemn  the  obser- 
vation of  all  days,  (for  then  days  of  fasting  and  feasting  must  be 
condemned,  as  well  as  days  of  resting  under  the  New  Testament,) 
but  the  observation  of  ceremonial  days,  which  the  Jews  observed, 
and  false  teachers  urged ;  and  indeed  the  apostle  speaks  of  such 
days  as  were  beggarly  elements  and  rudiments.  Now,  James 
speaking  of  the  moral  law,  which  comprehends  Sabbath  days,  he 
doth  not  call  it  a  beggarly  law,  but  a  royal  law,  (James  ii.  8,  12  ;) 
nor  doth  he  make  subjection   thereunto  to  be  the  bondage  of 


THE    MORALITY    OF    THE    SABBATH.  77 

servants,  (as  that  was,  Gal.  iv.  9,)  but  the  liberty  of  children,  and 
therefore  called  a  royal  law  of  liberty. 

Secondly,  suppose  the  weekly  Sabbath  be  here  comprehended 
under  days,  as  also  that  by  Sabbath  is  meant  weekly  Sabbaths, 
(Col.  ii.  16  ;)  yet  hereby  can  not  be  meant  the  Christian  Sabbath, 
but  the  Jewish  Sabbath  ;  for  the  apostle  condemns  that  Sabbath 
and  those  Sabbatii  days  which  the  Jewish  teachers  pleaded  for 
among  the  Colossians.  Now,  they  never  pleaded  for  the  observa- 
tion of  the  Christian  Sabbath,  but  were  zealous  and  strong  proctors 
for  that  particular  seventh  day  from  the  creation,  w^hich  tiie  Jews, 
their  forefathers,  for  many  years  before  observed,  and  for  the  ob- 
servation of  which  some  among  us  of  late  begin  to  struggle  as  at 
this  day.  Xow,  as  was  said,  admit  the  gradation  ;  we  do  not  ob- 
serve the  Jewish  Sabbath,  nor  judge  others  in  respect  of  that  Sab- 
bath, no  more  than,  for  observing  new  moons  or  holy  days,  we  do 
utterly  condemn  the  observation  of  that  Sabbath.  If  it  be  said, 
Why  do  we  not  observe  new  moons  and  holy  days,  as  well  by  sub- 
stituting other  days  in  their  room,  as  we  do  a  Christian  Sabbath 
in  the  room  of  that  Jewish  Sabbath  ?  Ave  shall  give  the  reason  of 
it  in  its  proper  place,  which  I  mention  not  here,  lest  I  should  bis 
coctam  apponere.  These  places  therefore  are  strong  arguments 
for  not  observing  that  seventh  day  which  was  Jewish  and  cere- 
monial, but  they  give  no  sufficient  ground  for  abandoning  all 
Christian  Sabbaths  under  the  gospel. 

Tiiirdly,  there  is  a  double  observation  of  days,  (as  TValla^us  and 
Davenant  well  observe :)  1.  Moral.  2.  Ceremonial.  Now,  the 
apostle,  in  the  places  alleged,  speaks  against  the  ceremonial  and 
Pharisaical  observation  of  days,  but  not  moral ;  for  days  of  fast- 
ing are  to  be  observed  under  the  gospel,  (the  Lord  Christ  our 
Bridegroom  being  now  taken  from  us,  when  our  Saviour  expressly 
tells  us,  that  then  his  disciples,  even  when  they  had  the  greatest 
measures  of  Christ's  spiritual  presence,  should  fast.)  (Matt.  ix. 
15,  IC.)  But  we  are  to  observe  these  days  with  moral,  not  cer- 
emonial observation,  such  as  the  Jews  had,  in  sackcloth,  ashes, 
tearing  hair,  rending  garments,  and  many  other  ceremonial  trap- 
pings ;  we  are  to  rend  our  hearts,  and  cry  mightily  unto  God  upon 
those  days,  which  is  the  moral  observance  of  them.  So  it  is  in 
respect  of  the  Sabbath ;  no  Sabbath  day,  under  the  gospel,  is  to  be 
observed  witli  ceremonial  or  pharisaical  observation,  with  Jewish 
preparations,  sacrifices,  needless  abstinence  from  lawful  work,  and 
such  like  formalities ;  but  doth  it  hence  follow,  that  no  days  are 
to  be  observed  under  the  gospel  w^th  moral  observation,  in  hear- 
ing the  word,  receiving  the  sacraments,  singing  of  psalms  ?  etc. 
There  was  no  morality  in  the  new  moons,  by  vii'tue  of  any  special 


7S  THE    MORALITY    OF    THE    SABBATH. 

commandment,  and  therefore  it  is  in  vain  to  ask  why  new  moons 
may  not  be  observed  still,  as  well  as  Sabbaths,  provided  that  it 
be  ohservatione  morali  ;  for  there  is  a  morality  in  observing  the 
Sabbath,  and  that  by  a  special  command,  which  is  not  in  new 
moons  and  holy  days ;  and  therefore,  as  we  utterly  abandon  all 
that  which  was  in  the  Sabbath  ceremonial,  so  we  do  and  should 
heartily  retain  and  observe  that  which  is  moral  herein,  with  moral 
observance  hereof. 

Thesis  75.  There  were  among  the  Jews  days  ceremonially 
holy,  as  well  as  meats  ceremonially  unclean  ;  now,  in  that  other 
place  which  they  urge  against  the  observation  of  any  days  under 
the  gospel,  (Rom.  xiv.  5,)  therein  days  ceremonial  are  com- 
pared with  meats  ceremonial,  and  not  moral  days  with  ceremo- 
nial meats.  It  is  therefore  readily  acknowledged  that  it  was  an 
error  and  weakness  in  some  to  think  themselves  bound  to  certain 
ceremonial  days,  as  well  as  it  was  to  abstain  from  certain  cere- 
monial meats ;  but  will  it  hence  follow,  that  it  is  a  part  of  Chris- 
tian liberty  and  strength  to  abandon  all  days  as  ceremonial  ?  and 
that  it  is  a  part  of  Christian  weakness  to  observe  any  day  under 
the  gospel  ?  This  verily  hath  not  the  face  of  any  reason  for  it 
from  this  scripture,  wherein  the  apostle  (doubtless)  speaks  of 
ceremonial,  not  moral  days,  as  (shall  appear)  our  Christian  Sab- 
baths be.  And,  look  as  it  is  duty  (not  weakness)  sometimes  to 
abstain  from  some  meats,  as  in  the  case  of  extraordinary  humili- 
ation, as  we  see  in  Daniel,  (Dan.  ix.  and  xi.,)  so  it  may  be  duty 
(not  weakness)  still  to  observe  some  days  ;  I  say  not  the  seventh 
day,  for  that  is  not  now  the  question,  but  some  days  are  or  may 
be  necessary  to  be  observed  now. 

Thesis  76.  If  any  man  shall  put  any  holiness  in  a  day  which 
God  doth  not,  and  so  think  one  day  more  holy  than  another,  this 
is  most  abominable  superstition,  and  this  is  indeed  to  observe 
days  ;  and  of  this  the  apostle  seems  to  speak,  when  he  saith, 
"Ye  observe  days  ;"  but  when  the  Lord  shall  put  holiness  upon 
one  day  more  than  upon  another,  we  do  not  then  put  any  holiness 
in  the  day,  but  God  doth  it,  nor  do  we  place  any  holiness  in  one 
day  more  than  in  another,  but  God  placeth  it  first;  and  this  is  no 
observation  of  days,  which  the  apostle  condemns  in  those  that 
were  weak,  but  of  the  will  of  God  which  he  every  where 
commands. 

T'hesis  11 .  There  is  (as  some  call  it)  Sahhathiim  internum 
et  externum,  i.  e.,  an  internal  and  external  Sabbath  ;  the  first 
(if  I  may  lawfully  call  it  a  Sabbath)  is  to  be  kept  every  day  in 
a  special  rest  from  sin  ;  the  second  is  to  be  observed  at  certain 
times  and  on  special  days  ;  now,  if  that  other  place  (Is.  Ixvi,  23) 


THE    MORALITY    OF    THE    SABBATH.  79 

(which  is  much  urged  for  the  equahty  of  all  days)  be  meant  of 
a  continual  Sabbath,  so  that  those  word.-,  "  from  Sabbath  to  Sab- 
bath," if  they  signify  a  constant,  continual  worship  of  God  indef- 
initely, then  the  prophet  speaks  of  an  internal  Sabbath,  which  shall 
in  special  be  observed  under  the  gospel;  but  this  doth  not  abolish 
the  observation  of  an  external  Sabbath  also,  no  more  than  in  the 
times  before  the  gospel,  when  the  people  of  God  were  bound  to 
observe  a  continual  Sabbath  and  rest  from  sin,  and  yet  were  not 
exempted  hereby  from  external  Sabbaths,  only  because  more 
grace  is  poured  out  upon  the  people  of  God  under  the  New  Tes- 
tament than  under  the  Old,  and  under  some  times  and  seasons 
of  the  New  Testament,  and  some  people,  more  than  at  and  upon 
others :  hence  this  prophecy  points  at  the  times  of  the  gospel, 
wherein  God's  people  shall  worship  God  more  spiritually  and  con- 
tinually than  in  former  times.  But  if  by  this  phrase,  "from  Sab- 
bath to  Sabbath,"  be  meant  succession,  i.  e.,  one  Sabbath  after 
another  successively,  wherein  God's  people  shall  enjoy  blessed 
fellowship  with  God  from  Sabbath  to  Sabbath,  successively  in  the 
worship  of  him,  one  Sabbath  after  another,  then  this  place  is  such 
a  weapon  in  their  own  hands  against  themselves,  as  that  it 
wounds  to  the  heart  that  accursed  conceit,  that  all  days  should  be 
abandoned  by  those  under  the  New  Testament.  But  suppose 
that  by  Sabbath  is  not  meant  the  weekly  Sabbath,  (for  then,  say 
some,  what  will  you  understand  by  new  moons,  which  are  con- 
joined with  them  ?)  yet  these  two  things  are  evident:  1.  That 
Sabbaths  and  new  moons  were  set  times  of  worshiping  God  under 
the  Old  Testament.  2.  That  it  is  usual  with  the  prophets  to 
vail  (and  not  always  to  type  out)  the  worship,  and  so  the  times 
of  worship  which  were  to  be  under  the  New  Testament,  under 
the  ordinances  of  God  observed  in  the  Old,  as  may  appear,  Is. 
xix.  19  ;  Mai.  i.  11  ;  as  also  by  Ezekiel's  temple,  and  such  like  : 
hence,  then,  it  follows,  that  although  this  place  should  not  evict  a 
seventh  day's  Sabbath,  yet  it  demonstrates  at  least  thus  much, 
that  some  set  times  and  days,  shadowed  out  under  the  name  of 
new  moons  and  Sabbaths,  are  to  be  observed  under  the  New 
Testament ;  and  this  is  sufficient  to  prove  the  point  in  hand,  that 
all  days  are  not  equal  under  the  gospel. 

Thesis  78.  The  kingdom  of  heaven,  indeed,  doth  not  consist 
in  meat  and  drink,  as  the  apostle  saith,  (Rom.  xiv.  17,)  i.  e.,  in 
the  use  of  external  indifferent  things,  as  those  meats  and  drinks, 
and  some  kind  of  days,  were  ;  or  if  in  some  sense  it  did,  yet  not 
chiefly  in  them,  as  if  almost  all  religion  did  chiefly  consist  in 
them  :  but  doth  it  from  hence  follow,  tliat  it  consists  not  in  things 
commanded,'  nor  in  any  set  days  of  worship,  which    are    com- 


80  THF.    MORALITY    OF    TH  K    SABBATH. 

manded  ?  If  because  the  kingdom  of  God  consists  in  internal 
peace,  and  righteousness,  and  joy  of  the  Holy  Ghost,  that  there- 
fore all  external  observances  of  time's  and  duties  of  worship  are 
not  necessary  to  be  attended  by  gospel  worshipers,  (as  some 
secretly  imagine,)  then  farewell  all  external  preaching,  sacra- 
ments, profession,  and  confession  of  the  name  of  Christ,  as  well 
as  Sabbaths:  and  let  such  artists  of  licentiousness  bring  in  all 
profaneness  into  the  world  again,  by  a  law  from  heaven,  not  con- 
demning the  acts  of  the  outward  man,  though  never  so  abomina- 
ble, in  abstinence  from  which  (by  this  rule)  the  kingdom  of  heav- 
en doth  not  consist.  Is  it  no  honor  to  the  King  of  glory  (as  it 
is  to  earthly  princes)  to  be  served  sometimes  upon  special  festi- 
vals, in  special  state,  with  s})ecial  and  glorious  attendance  by  his 
people,  as  well  as  after  a  common  and  usual  manner  every  day  ? 
We  have  seen  some,  who  have  at  first  held  community  of  days 
only,  to  fall  at  last  (through  the  righteous  judgment \)f  God 
blinding  their  hearts)  to  maintain  community  of  wives ;  and  that 
because  the  kingdom  of  God  hath  (as  they  have  thought)  con- 
sisted no  more  in  outward  relations,  (as  that  is  between  husbands 
and  wives)  than  in  the  observation  of  external  circumstances 
and  days. 

Thesis  79.  But  this  is  not  the  ordinary  principle  by  which 
many  are  led  to  maintain  an  equality  of  days  under  the  gospel : 
but  this  chiefly,  viz.,  that  the  moral  law  is  not  to  be  a  Christian's 
rule  of  life  ;  for  we  acknowledge  it  to  be  no  covenant  of  life  to  a 
believer,  that  either  by  the  keeping  of  it  he  should  be  justified, 
or  that  for  the  breach  of  it  he  should  be  condemned  ;  but  they 
say,  that  when  a  believer  hath  life  by  the  covenant  of  grace,  the 
law  is  now  not  so  much  as  a  rule  of  life  to  such  a  one  ;  and  then 
it  is  no  wonder  if  they  who  blow  out  the  light  of  the  whole  moral 
law  from  being  a  light  to  th(;ir  feet  and  a  lamp  to  their  paths,  if 
they  hereby  utterly  extinguish  this  part  of  it,  viz.,  the  command- 
ment of  the  Sabbath.  This  dashing  against  the  whole  law  is 
the  very  mystery  of  this  iniquity,  why  some  do  cashier  this  law 
of  the  Sabbath  :  and  they  do  but  hide  themselves  behind  a 
thread,  when  they  oppose  it  by  their  weapons,  who  therefore  . 
abandon   it,  because  it  alone  is  ceremonial,  above  any  other  law. 

Thesis  80.  ''The  Sabbath"  (saith  one)  "is  perpetual  and 
moral,  but  not  the  Sabbath  day;  the  Sabbath"  (which  some  make 
continual  and  inward  only)  "  is  perpetually  to  be  observed,  but 
not  the  Sabbath  day  ;  a  Sabbath  is  by  divine  ordination,  but  a 
Sabbath  day  is  to  be  observed  only  as  a  human  constitution."  But 
they  should  do  well  to  consider,  whether  that  which  they  call  an 
inward  continual  Sabbath  be  inconsistent  with  a  special  day;  for  I 


TIIK    MORALITY    OF    TIIi:    SABBATH.  81 

am  sure  that  they  under  the  Old  Testament  were  bound  equally 
with  us  to  observe  a  continual  Sabbath  in  resting  from  all  sin, 
and  resting  in  God  by  Jesus  Christ,  (Ileb.  iv.  1,  2;)  yet  this 
did  not  exempt  them  from  observing  a  special  day.  A  special 
day  is  a  most  powerful  means  to  Sabbatize  every  day  ;  why,  then 
may  not  a  Sabbath  and  a  Sabbath  day  consist  together  ?  An 
every-day  Sabbath  is  equally  opposite  to  a  time  occasionally  set, 
as  to  a  set  day,  which  the  commandment  enjoins  ;  and  therefore, 
if  it  exempts  a  Christian  from  observing  a  set  day,  it  sets  him 
free  also  from  all  observation  of  any  such  set  time ;  for  if,  because 
a  Christian  Sabbath  ought  to  be  continual,  and  that  therefore 
there  ought  to  be  no  set  days,  then  there  should  not  be  any  occa- 
sionally set  times  for  the  worship  of  God,  because  these  neither 
can  be  continual ;  and  if  there  ought  to  be  no  such  set  times,  we 
may  then  bid  good  night  to  all  the  public  worship  and  glory  of 
God  in  the  world,  like  the  man  with  one  eye  to  him  who  put  his 
other  eye  quite  out.  And  if  any  here  reply,  that  there  is  not  the 
like  reason,  because  holy  time  and  days  are  not  necessary,  but 
holy  duties  are  necessary,  and  therefore  require  some  occasional 
set  time  for  them,  I  answer,  that,  let  the  difference  be  granted,  yet 
that  which  I  now  dispute  on  is  this  ground  and  supposition  only, 
viz.,  that  if  all  set  days  are  to  be  abandoned,  because  a  Christian's 
Sabbath  ought  to  be  continual  and  inward,  then  all  occasional 
set  times  also  are  to  be  abandoned  upon  the  same  ground,  be- 
cause these  can  not  be  continual  and  inward  no  more  than  the 
other  :  as  for  them  who  think  no  holy  day  necessary,  but  holy 
duties  lawful  every  day,  we  have  already,  and  shall  hereafter 
clear  up  more  fully  in  its  proper  place.  Meanwhile  it  is  yet 
doubtful  to  me  whether  those  who  follow  Master  Saltmarsh  and 
some  others  will  acknowledge  the  lawfulness  of  any  occasional 
set  times  for  public  worship,  of  hearing  the  word  and  prayer, 
etc.  For  he  makes  the  bosom  of  the  Father  to  be  the  Chris- 
tian Sabbath,  typified  in  the  seventh  day  of  the  first  creation, 
and  he  makes  the  six  days  of  work  to  be  a  type,  not  only  of  the 
Lord  Jesus  in  his  active  and  fulfilling  administrations  while  he 
was  in  the  flesh,  but  also  to  be  a  figure  of  the  Christian  in  bond- 
age, or  (to  use  his  own  words)  of  a  Christian  under  active  and 
working  administrations,  as  those  of  the  law  and  gospel  are,  as 
all  forms  of  worship,  duties,  graces,  prayer,  ordinances,  etc. 
From  whence  it  will  follow,  (from  his  principles,  for  I  know  not 
his  practice.)  that  all  forms  of  worship,  duties,  graces,  prayer, 
ordinances,  are  tlien  to  cease,  as  types,  and  shadows,  and  figures, 
when  once  the  substance  is  come,  to  wit,  when  they  come  in  this 
life  to  the  highest  attainment,  which  is  the  bosom  of  the  Father, 


82  THE    MORALITY    OF    THE    SABBATH. 

which  l30som  is  tlie  true  Sabbath  of  a  Christian  man.  Now,  I 
confess  that  the  bosom  of  God  in  Christ  is  our  rest,  and  our  all 
in  all  in  heaven,  and  our  sweet  consolation  and  rest  on  earth,  and 
that  we  are  not  to  rest  in  any  means,  ordinances,  graces,  duties, 
but  to  look  beyond  them  all,  and  to  be  carried  by  them  above 
them  all,  to  Him  that  is  better  than  all,  to  God  in  Christ  Jesus ; 
but  to  make  this  bosom  of  God  a  kind  of  canker  worm  to  fret 
and  eat  out  the  heart  and  being,  not  only  of  all  Sabbaths  and 
ordinances  of  worship,  but  also  of  all  duties  and  graces  of  God's 
Spirit,  nay,  of  Christ  Jesus  himself,  as  he  is  manifested  in  the 
flesli,  and  is  an  external  Mediator,  whom  some  lately  have  also 
cast  into  the  same  box  with  the  rest,  being  sent  only  (as  they 
think)  to  reveal,  but  not  to  procure  the  Father's  love  of  delight, 
and  therefore  is  little  else  than  a  mere  form,  and  so  to  cease 
when  the  Father  comes  in  the  room  of  all  forms,  and  so  is  all  in 
all.  This,  I  dare  say,  is  such  a  high  affront  to  the  precious  blood 
of  Christ,  and  his  glorious  name,  and  blessed  spirit  of  grace,  that 
he  who  hath  his  furnace  in  Zion,  and  his  fire  in  Jerusalem,  w^ill 
not  bear  it  long,  without  making  their  judgments  and  plagues  (at 
least  spiritual)  exemplary  and  wonderful,  and  leading  them  forth 
in  such  crooked  ways,  with  the  workers  of  iniquity,  when  peace 
shall  be  upon  Israel.  Are  these  abstracted  notions  of  a  Deity 
(into  the  vision  and  contemplation  of  whose  amazing  glory  —  with- 
out seeing  him  as  he  is  in  Christ  —  a  Christian,  they  say,  must 
be  plunged,  lost,  and  swallowed  up,  and  up  to  which  he  must 
ascend,  even  to  the  unapproachable  light)  the  true  and  only 
Sabbath  ?  Are  these  (I  say)  the  new  and  glorious  light  break- 
ing out  in  these  days,  which  this  age  must  wait  for?  which  are 
nothing  else  (upon  narrow  search)  than  monkish  imaginations, 
the  goodly  cobwebs  of  the  brain-imagery  of  those  idolati'ous  and 
superstitious  hypocrites,  the  anchorites,  monks,  and  friars  ;  who, 
to  make  the  blind  and  simple  world  admire  and  gaze  upon  them, 
gave  it  out  hereby,  like  Simon  Magus,  that  they  were  some  great 
ones,  even  the  very  power  and  familiars  of  God.  Surely,  in 
these  times  of  distraction,  war,  and  blood,  if  ever  the  Lord  called 
for  sackcloth,  humiliation,  repentance,  faith,  graces,  holiness,  pre- 
cious esteem  of  God's  ordinances,  and  of  that  gospel  which  hath 
been  the  power  of  God  to  the  salvation  of  thousands,  now  is  the 
time  ;  and  must  God's  people  reject  these  things  as  their  A,  B,  C  ? 
and  must  the  new  light  of  these  times  be  the  dreams,  and  visions, 
and  slaverings  of  doting  and  deluded  old  monks  ?  Shall  the 
simplicity  of  gospel  ministry  be  rejected,  as  a  common  thing, 
and  shall  Harphius,  Theologia  Mystica,  Augustinus  Eluthe- 
rius,   Jacob  Behmen,    Cusanus,  Raimundus  Sabund,    Theologia 


Till:    MOUALlli     OL-     TIIK     SAIJUATII.  83 

Germanica,  and  such  like  monk-iidinirers,  be  set  up  as  tlie  new 
lights  and  beacons  on  the  mountain  of  these  elevated  times? 
Surely  (if  so)  God  hath  his  time  and  ways  of  putting  a  better 
relish  to  his  precious  gospel,  and  the  cross  of  Christ,  which  was 
wont  in  Paul's  time  to  be  plainly  preached,  without  such  Popish 
paintings,  and  wherein  God's  people  knew  how  to  reconcile  their 
sweet  rest  in  the  bosom  of  the  Father,  and  their  Sabbath  day. 

Thesis  81.  If  sin  (which  is  the  transgression  of  the  law)  be  the 
greatest  evil,  then  holiness  (which  is  our  conformity  to  the  law)  is 
our  greatest  good.  If  sin  be  man's  greatest  misery,  then  holiness 
is  man's  greatest  happiness  :  it  is  therefore  no  bondage  for  a  Chris- 
tian to  be  bound  to  the  observance  of  the  law  as  his  rule,  because 
it  only  binds  him  fast  to  his  greatest  happiness,  and  thereby 
directs  and  keeps  him  safe  from  falling  into  the  greatest  misery 
and  woe  ;  and  if  the  great  design  of  Christ,  in  coming  into  the 
world,  was  not  so  much  to  save  man  from  affliction  and  sor- 
row, (which  are  lesser  evils,)  but  chiefly  from  sin,  (which  is  the 
greatest  evil,)  then  the  chief  end  of  his  coming  was  not  (as  some 
imagine)  to  lift  his  people  up  mto  the  love  and  abstracted  specu- 
lation of  the  Father  above  the  law  of  God,  but  into  his  own 
bosom  only,  where  only  we  have  fellowship  with  the  Father 
above  the  law  of  sin. 

Thesis  82.  The  blood  of  Christ  was  never  shed  to  destroy  all 
sense  of  sin  and  sight  of  sin  in  believers,  and  consequently  all 
attendance  to  any  rule  of  the  law,  by  which  means  chiefly  sin 
comes  to  be  seen  ;  but  he  died  rather  to  make  them  sensible  of 
sin  ;  for  if  he  died  to  save  men  from  sin,  (as  is  evident,  1  John 
iii.  5  ;  Tit.  ii.  14,)  then  he  died  to  make  his  people  sensible  of 
sin,  because  hereby  his  people's  hearts  are  chiefly  weaned  and 
severed  from  it,  and  saved  out  of  it,  (as  by  hardness  and  insen- 
sibleness  of  heart  under  it,  they  chiefly  cleave  to  it,  and  it  to 
them  ;)  and  therefore  we  know  that  godly  sorrow  works  repent- 
ance never  to  be  repented  of.  (2  Cor.  vii.  10.)  And  that  Pha- 
raoh's hardness  of  heart  strengthened  him  in  his  sin  against  God 
unto  the  last  gasp,  and  hence  it  is  also  that  the  deepest  and 
greatest  spirit  of  mourning  for  sin  is  poured  out  upon  believers, 
after  God  hath  poured  out  upon  them  the  Spirit  of  grace,  as  is  evi- 
dent, (Zech.  xii.  10,  11,)  because  the  blood  of  Christ,  which  was 
shed  for  the  killing  of  their  sin,  now  makes  them  sensible  of 
their  sin,  because  it  is  now  sprinkled  and  apphed  to  them,  which 
it  was  not  before,  for  they  now  see  all  their  sins  aggravated, 
being  now  not  only  sins  against  the  law  of  God,  but  against  the 
blood  and  love  of  the  Son  of  God  :  it  is  therefore  a  most  ac- 
cursed doctrine  of  some  libertines,  who  imagining  that  (through 


84  THii    MORALITV    OF    THE    SABBATH. 

the  bloodshed  and  righteousness  of  Christ  in  their  free  justifica- 
tion) God  sees  no  sin  in  his  justified  people,  that  therefore  them- 
selves are  to  see  no  sin,  because  now  they  are  justified  and 
washed  with  Christ's  blood  ;  and  therefore  lest  they  should  be 
found  out  to  be  gross  liars,  they  mince  the  matter,  they  confess 
that  they  may  see  sin  by  the  eye  of  sense  and  reason,  but  (faith 
being  cross  to  reason)  they  are  therefore  to  see  the  quite  con- 
trary, and  so  to  see  no  sin  in  themselves  by  the  eye  of  faith  ; 
from  whence  it  follows,  that  Christ  shed  his  blood  to  destroy  all 
sight  and  sense  of  sin  to  the  eye  of  faith,  though  not  to  the  eye  of 
reason,  and  thus,  as  by  the  eye  of  faith  they  should  see  no  sin,  so 
(it  will  follow)  that  by  the  same  blood  they  are  bound  to  see  no 
law,  no,  not  so  much  as  their  rule,  which  as  a  rule  is  index  sui 
et  ohliqui,  and  in  revealing  man's  duty  declares  his  sin.  I 
know  that,  in  beholding  our  free  justification  by  the  blood  of 
Christ,  we  are  to  exclude  all  law  from  our  consciences  as  a  cove- 
nant of  life,  not  to  see  or  fear  any  condemnation  for  sin,  or  any 
sin  able  to  take  away  life  :  but  will  it  hence  follow,  that  a  jus- 
tified person  must  see  no  sin  by  the  eye  of  faith,  nor  any  law  as 
his  rule  to  walk  by,  to  discover  sin  ?  and  is  this  the  end  and 
fruit  of  Christ's  death  too  ?  Surely  this  doctrine,  if  it  be  not 
blasphemous,  yet  it  may  be  known  to  be  very  false  and  per- 
nicious, by  the  old  rule  of  judging  false  doctrines,  viz.,  if  either 
they  tend  to  extenuate  sin  in  man,  or  to  vilify  the  precious  grace 
of  Jesus  Christ,  as  this  doctrine  doth. 

Thesis  83.  If  sin  be  the  transgression  of  the  law,  (which  is  a 
truth  written  by  the  apostle  with  the  beams  of  the  sun,  (1  John 
iii.  4,)  then  of  necessity  a  believer  is  bound  to  attend  the  law  as 
his  rule,  that  so  he  may  not  sin  or  transgress  that  rule,  (Ps. 
cxix.  11;)  for  whoever  makes  conscience  of  sin  can  not  but 
make  conscience  of  observing  the  rule,  that  so  he  may  not  sin  ; 
and  consequently  whoever  make  no  conscience  of  observing 
the  rule  do  openly  professs  thereby  that  they  make  no  con- 
science of  committing  any  sin,  which  is  palpable  and  down- 
right atheism  and  profaneness ;  nay,  it  is  such  profaneness 
(by  some  men's  principles)  which  Christ  hath  purchased  for 
them  by  his  blood  ;  for  they  make  the  death  of  Christ  the 
foundation  of  this  liberty  and  freedom  from  the  law,  as  their 
rule ;  the  very  thought  of  which  abominable  doctrine  may  smite 
a  heart,  who  hath  the  least  tenderness,  with  horror  and  trem- 
bling. Porquius,  therefore,  a  great  libertine,  and  the  Beelzebub 
of  those  flies  in  Calvin's  time,  shuts  his  sore  eyes  against  this 
definition  of  sin,  delivered  by  the  apostle,  and  makes  this  only  to 
be  a  sin,  viz.,  to  see,  know,  or  feel  sin,  and  that  the  great  sin  of 


rilK    MDIi.VLlTY    (H     TliK    .-> Ai'.J5\ Til.  85 

man  is  to  think  tliiit  he  (k^th  ?in,  nnd  timt  this  is  to  put  otF  tlie 
old  man,  viz.,  non  cernendo  anipUiis  pcccdtum,  i.  o.,  by  not  seeing 
sin.  vSo  that  when  the  apostle  tells  us,  that  sin  is  the  transgres- 
sion of  the  law,  Porquius  tells  us,  that  sin  is  the  seeing  and 
taking  notice  of  any  such  transgression  ;  surely  if  the}'  that  con- 
less  sin  shall  find  mercy,  then  they  that  will  not  so  much  as  see 
sin  shall  find  none  at  all.  A  believer,  indeed,  is  to  die  unto  the 
law,  and  to  see  no  sin  in  himself  in  point  of  imputation,  (for  so 
he  sees  the  truth,  there  being  no  condemnation  to  them  in  Christ 
Jesus.)  but  thus  to  die  unto  the  law,  so  as  to  see  no  sin  inherent  in 
himself  against  the  law,  this  is  impious,  (for  so  to  see  no  sin, 
and  die  unto  the  law.  is  an  untruth,  if  the  apostle  may  be 
believed.  (1  John  i.  10.)  Those  that  so  annihilate  a  Christian, 
mid  make  him  nothing,  and  God  all,  so  that  a  Christian  must 
neither  scire^  velle,  or  sentire  any  thing  of  himself,  but  he  must  be 
melted  into  God,  and  die  to  these,  (for  then  tliey  say  he  is  out  of 
the  flesh,)  and  live  in  God,  and  God  must  be  himself,  and  such 
like  language,  which  in  truth  is  nothing  else  but  the  swelling 
leaven  of  the  devout  and  proud  monks,  laid  up  of  late  in  that 
little  peck  of  meal  of  Theologia  Germanica,  out  of  which  some 
risen  up  of  late  have  made  their  cakes,  for  the  ordinary  food  of 
their  deluded  hearers :  I  say,  these  men  had  need  take  heed 
liow  they  stand  upon  this  precipice,  and  that  they  deliver  their 
judgments  warily  ;  ibr  although  a  Christian  is  to  be  nothing  by 
seeing  and  loathing  himself  for  sin,  that  so  Christ  may  be  all  in 
all  to  him,  yet  so  to  be  made  nothing,  as  to  see,  know,  think, 
feel,  will,  desire  nothing  in  respect  of  one's  self,  doth  inevitably 
lead  to  see  no  sin  in  one's  self,  by  seeing  which  the  soul  is  most 
of  all  humbled,  and  so  God  and  Jesus  Christ  is  most  of  all 
exalted ;  and  yet  such  a  kind  of  annihilation  the  old  monks  have 
pleaded  for,  and  preached  also,  (as  I  could  show  abundantly  from 
out  of  their  own  writings.)  insomuch  that  sometimes  they  counsel 
men  not  to  pray,  because  they  must  be  so  far  annihilated  as 
nihil  velle  ;  and  sometimes  they  would  feign  themselves  unable 
to  bear  the  burden  of  the  species  of  their  own  pitchers  in  their 
cells  from  one  end  of  them  unto  another,  because,  forsooth,  they 
were  so  far  annihilated  as  neither  to  velle,  so  neither  to  scire  or 
know  any  thing  beside  God,  whom  they  pretended  to  be  all  unto 
them,  and  themselves  nothing,  when  God  knows  these  things 
were  but  brain  bubbles,  and  themselves  in  these  things  as  arrant 
hypocrites  as  the  earth  bore,  and  the  most  subtle  underminers  of 
the  grace  of  Christ  and  the  salvation  of  men's  souls. 

lliesis  8-4.     A  true  believer,  though  he  can  not  keep  the  law 
perfectly,  as  his  rule,  yet  he  loves  it  dearly  ;  he  blames  his  own 

VOL.  III.  8 


8G  riiK  MoiiALirr  of  the  sabbatm. 

heart  when  lie  can  not  keep  it,  but  doth  not  find  fault  with  the  law 
as  too  hard,  but  cries  out  with  Paul,  "  The  law  is  holy  and  good, 
but  I  am  carnal ; "  he  loves  this  copy,  though  he  can  but  scribble 
after  it;  when,  therefore,  the  question  is  made,  viz.,  whether  a 
believer  be  bouud  to  the  law  as  his  rule,  the  meaning  is  not, 
whether  he  hath  power  to  keep  it  exactly  as  his  rule,  or  by  what 
means  he  is  to  seek  power  to  keep  it ;  but  the  question  is,  wheth- 
er it  be  in  itself  a  believer's  rule  ;  for  so  to  be  a  rule  is  one 
thing,  but  to  be  able  to  keep  it,  and  by  what  means  we  should 
keep  it,  whether  by  our  own  strength  or  no,  or  by  power  from 
on  liigh,  is  another. 

Thesis  85.  If  the  apostle  had  thought  that  all  believers  were 
free  from  this  directive  power  of  the  law,  he  would  never  have 
persuaded  them  to  love,  upon  this  ground,  viz.,  because  all  the 
law  is  fulfilled  in  love,  (Gal.  v.  13, 14,)  for  they  might  then  have 
cast  off  this  argument  as  weak  and  feeble,  and  have  truly  said,  (if 
this  principle  were  true,)  What  have  we  to  do  with  the  law  ? 

Thesis  86.  There  is  the  inward  law  written  on  the  heart, 
called  the  law  of  the  Spirit  of  life,  (Rom.  viii.  2,)  and  there  is 
the  outward  law  revealed  and  written  in  the  Holy  Scriptures. 
Now,  the  external  and  outward  law  is  properly  the  rule  of  a  Chris- 
tian life,  and  not  the  internal  and  inward  law,  (as  some  conceive  ;) 
for  the  outward  law  is  perfect,  in  that  it  perfectly  declares  what  is 
God's  will  and  what  not ;  but  the  inward  law  (as  received  and 
writ  in  our  hearts)  is  imperfect  in  this  life,  and  therefore  unfit  to 
be  our  rule.  The  inward  law  is  our  actual  (yet  imperfect)  con- 
formity to  the  rule  of  the  law  without;  it  is  not,  therefore,  the 
rule  itself;  the  law  within  is  the  thing  to  be  ruled.  (Ps.  xvii.  4  ; 
cxix.  4,  5.)  The  outward  law,  therefore,  is  the  rule  ;  the  law 
of  the  Spirit  of  life  (which  is  the  internal  law)  is  called  a  law, 
not  in  respect  of  perfect  direction,  (which  is  essential  to  the  rule,) 
but  in  respect  of  mighty  and  effectual  operation,  there  being  a 
power  in  it  as  of  a  strong  law  effectually  and  sweetly  compelling 
to  the  obedience  of  the  law  ;  for  as  the  law  of  sin  within  us 
(which  the  apostle  calls  the  law  of  our  members,  and  is  contrary 
to  the  law  of  our  minds,  or  the  law  of  the  Spirit  of  life  within  us) 
is  not  the  rule  of  knowing  and  judging  what  sin  is,  but  the  law 
of  God  without,  (Rom.  vii.  7,)  and  yet  it  is  called  a  law,  because 
it  hath  a  compulsive  power  to  act  and  incline  to  sin,  like  a  mighty 
and  forcible  law  ;  so  the  law  of  the  Spirit  of  life,  the  law  of  our 
minds,  is  called  a  law  ;  not  that  it  is  the  rule  of  a  Christian's  life, 
but  that  it  compels  the  heart,  and  forceth  it,  like  a  living  law,  to 
the  obedience  of  that  directing  rule  (when  it  is  made  known  to 
it)  from  without.     It  is  therefore  a  great  mistake  to  think  that 


THE    MORALITY    OF    THE    SABBATH.  87 

because  God  translates  the  law  without  into  a  believer's  heart, 
that  therefore  this  heart  law  is  his  only  or  principal  rule  of  life, 
or  to  imajzine  that  the  Spirit  without  the  external  law  is  the  rule 
of  life  ;  the   Spirit   is   the    principle,  indeed,  of  our   obedience, 
whereby  we  conform  unto  the  rule,  but  it  is  not  therefore  the  rule 
itself.     It  is  true  indeed,  1.  That  the  Spirit  inclines  the  heart 
to  the  obedience  of  the  rule.     2.  It  illuminates  the   mind  also 
many  times  to  see  it  by  secret    shinings    of    preventing    light, 
as  well  as  brings  things  to  their  remembrance  which  they  knew 
before.     3.  It  acts  them  also  sometimes,  so  as  when  they  know 
not  what  to  pray,  it  prompts  them.  (Rom.  viii.  16.)     When  they 
know  not  what  to  speak  before  their  adversaries,  in  that  day  it  is 
given  to  them,  (Matt.  x.  19  ;)   when  they  know  not  whither  to 
go,  nor  how  to  go,  it  is  then  a  voice  behind  them,  and  leads  them 
to 'fountains   of    living   waters.     (Is.  xxx.    21.     Rev.    vii.  17.) 
But  all  these  and  such  like  quickening  acts  of  the  Spirit  do  not 
aro-ue  it  to  be  our  rule,  according  to  which  we  ought  to  walk,  but 
only  by  which,  or  by    means  of  which,  we  come  to  walk,  and 
are  inclined,  directed,  and  enabled  to  walk  according  to  the  rule, 
which  is  the  law  of  God  without.     For  the  pilot  of  the  ship   is 
not  the  compass   of    the   ship,  because   that  by  the   pilot  the 
ship  is  guided  :  nor  doth  it  argue  that  the  Spirit  is  our  rule,  be- 
cause he  guides  us  according  to  the  rule ;  it  is  not  essential   to 
the  rule  to  give  power  to  conform  unto  it,  but  to  be  that  accord- 
ing to  which  we  are  to  be   conformed.     And  therefore  it  is   a 
crazy  argument  to  prove  the  law  of  the  Spirit  to  be  the  rule  of 
our  life,  because  it  chiefly  gives  us  power  to   conform  unto   the 
rule  ;  for  if  the  law  be  that  according   to  which  we   are   to  be 
guided,  although  it  should  give  us  no  power,  yet  this  is  sufficient 
to  make  it  to  be  our  rule. 

Thesis  87.  The  Spirit  of  God  which  writ  the  Scriptures,  and 
in  them  this  rule  of  the  holy  law,  is  in  the  Scriptures,  and  in  that 
law,  as  well  as  in  a  believer's  heart ;  and  therefore  to  forsake  and 
reject  the  Scriptures,  or  this  written  rule,  is  to  forsake  and  reject 
the  Holv  Spirit  speaking  in  it  as  their  rule  ;  nay,  it  is  to  forsake 
that  SpiVit  which  is  the  supreme  Judge,  according  to  which  all 
private  spirits,  nay,  all  the  actings,  dictates,  movings,  speakings 
of  God's  own  Spirit  in  us,  are  to  be  tried,  examined,  and  judged. 
To  the  law  and  the  testimony  was  the  voice  of  the  proph- 
ets in  their  days.  (Is.  viii.  20.)  The  Lord  Christ  himself 
refers  the  Jews  to  the  searching  of  Scriptures  concerning  him- 
self. (John  V.  39.)  The  men  of  Bereah  are  commended  for 
examining  the  holy  and  infallible  dictates  of  God's  Spirit,  in  Paul's 
ministry,  according  to  what  was  written  in  the  Scriptures  of  old. 


88  TIIK    >[OKAT,ITY    OF    THK    f^AIiUATII. 

It  is  therefore  but  a  cracking  noise  of  Avindy  words  for  any  to 
say  tliat  they  open  no  gap  to  licentiousness  by  renouncing  the 
written  and  external  law  as  their  rule,  considering  that  they  cleave 
to  a  more  inward  and  better  rule,  viz.,  the  law  of  the  Spirit 
within  :  for  (as  hath  been  shown)  they  do  indeed  renounce  the 
Holy  S|)irit  speaking  in  the  rule,  viz.,  the  law  without,  which, 
though  it  be  no  rule  of  the  Spirit,  (as  some  object,)  yet  it  is  that 
rule  according  to  which  the  Spirit  guides  us  to  walk,  and  by 
which  we  are  to  judge  whether  the  guidance  be  the  Spirit's 
guidance  or  no. 

Thesis  88.  Some  say,  "  that  the  difference  between  the  Old 
Testament  dispensation  and  the  New,  or  pure  gospel  and  new 
covenant,  is  this,  to  wit,  that  the  one,  or  that  of  Moses,  was 
a  ministry  from  without,  and  that  of  Christ  from  within  ;  and 
hence  they  say,  that  the  mere  commandment,  or  letter  of  Scrip- 
ture, is  not  a  law  to  a  Christian  why  he  should  walk  in  holy 
duties,  but  the  law  written  on  our  hearts,  the  law  of  life."  But 
if  this  be  the  difference  between  the  Old  and  New  Testament 
dispensation,  the  ministry  of  the  Old  and  the  ministry  of  the  New, 
then  let  all  believers  burn  their  Bibles,  and  cast  all  the  sacred 
writings  of  the  New  Testament  and  Old  unto  spiders  and  cob- 
webs in  old  holes  and  corners,  and  never  be  read,  spoken,  or 
meditated  on,  for  these  external  things  are  none  of  Christ's  min- 
istry, on  which  now  believers  are  to  attend  ;  and  then  I  mar- 
vel why  the  apostles  preached,  or  why  they  writ  the  gospel  for 
after  times,  (for  that  was  the  chief  end  of  their  writing,  as  it  was 
of  the  prophets  in  their  times,  Is.  xxx.  8,)  that  men  might  be- 
lieve, and  believing  have  eternal  life,  and  know  hereby  that  they 
have  eternal  life.  (John  xx.  31.  1  John  v.  1-3.)  For  either 
their  writing  and  preaching  the  gospel  was  not  an  external  and 
outward  ministry,  (which  is  cross  to  common  sense,)  or  it  was  not 
Christ's  ministry,  which  is  blasphemous  to  imagine  ;  and  it  is  a 
vain  shift  for  any  to  say,  that  although  it  was  Christ's  minis- 
try, yet  it  was  his  ministry  as  under  the  law,  and  in  the  flesh,  and 
not  in  mere  glory  and  spirit ;  for  it  is  evident  that  the  apostle's 
preachings  and  writings  were  the  effect  of  Christ's  ascension  and 
glory,  (Eph.  iv.  8,  11,)  when  he  was  most  in  the  spirit,  and  had 
received  the  spirit  that  he  might  pour  it  out  by  this  outward 
ministry,  (Acts  ii.  33  ;)  and  it  is  a  mere  new-nothing  and  dream 
of  Master  Saltmarsh  and  others,  to  distinguish  between  Christ 
in  the  flesh,  and  Christ  in  the  Spirit,  as  if  the  one  Christ  had  a 
diverse  ministry  from  the  other  :  for  when  the  Comforter  is  come, 
(which  is  Christ  in  the  Spirit,)  what  will  he  do  ?  He  will  lead  (it 
is  said)  unto  all  truth.  (John  xvi.    13.)     But  what  truth  will  he 


THE    MORALITY    OF    TIIi:    SABRVTH.  89 

p^uide  us  unto  ?  Verily  to  no  othor  (for  substance)  hut  wliat  Christ 
in  the  flesli  had  spoken  ;  and  therefore  it  is  said  that  he  shall 
bring  all  things  to  your  reuiembrance,  whatsoever  I  have  said 
unto  you,  (John  xiv.  26  ;)  and  therefore  (if  I  may  use  their 
phrase)  Clu-ist  in  the  Sjjirit  leads  us  to  what  Christ  in  the  flesh 
said  ;  inward  Ciirist  leads  the  faithful  to  the  outward  ministry 
of  Christ;  Christ  in  the  Spirit  to  Christ  speaking  in  the  letter, 
the  Spirit  of  truth  to  the  word  of  truth,  the  Spirit  within  to  the 
word  without,  by  whieh  we  shall  be  judged  at  the  last  day,  (John 
xii.  48,)  and  therefore  certainly  are  to  be  regulated  by  it  now. 

Thesis  89.  It  is  true  tiiat  the  faithful  receive  an  unction  or 
an  anointing  of  the  Spirit,  which  teacheth  them  all  things  ;  but  is 
this  teaching  immediate  or  mediate  ?  If  immediate,  why  doth 
John  tell  them  that  he  writ  to  them  that  hereby  they  might  know 
they  had  eternal  life?  (1  John  v.  13;)  but  if  it  be  mediate, 
viz.,  by  the  word  externally  preached  or  writ,  then  the  external 
word  still  is  to  be  our  rule,  which  the  anointing  of  the  Spirit 
helps  us  to  know  ;  it  is  true,  the  apostle  saith,  (1  John  ii.  27,) 
that  they,  being  taught  of  the  Spirit,  did  not  need  that  any  man 
should  teach  them :  what  then  ?  was  their  teaching  therefore  im- 
mediate ?  No,  verily,  for  the  apostle  explains  his  meaning  in 
the  words  following,  viz.,  otherwise,  and  after  another  way  and 
manner,  then  as  the  Spirit  taught  them,  for  so  the  words  run, 
"  You  need  not  that  any  man  should  teach  you,  but  as  the  anoint- 
ing teacheth  you  all  things,  and  is  truth."  For  if  ministers  are 
to  preach  and  write  in  demonstration  of  the  Spirit,  then  those 
that  hear  them,  and  are  taught  by  them,  need  no  man  to  teach 
them  otherwise  than  as  the  same  Spirit  in  the  same  demonstra- 
tion teacheth  them  all  things.  It  might  be  truly  said  that  the 
men  of  Bereah  did  need  no  man  to  teach  them  otherwise  than  as 
the  Spirit,  in  comparing  and  searching  the  Scriptures,  did  teach 
them  the  things  which  Paul  spake.  And  Calvin  well  observes 
upon  this  place,  that  the  scope  of  the  apostle,  in  these  words,  is 
to  confirm  his  doctrine  which  he  writ  to  them,  it  being  no  un- 
known thing,  but  a  thing  known  to  them  by  the  anointing  of  the 
Spirit,  which  either  they  had  received  by  former  ministry  of  the 
word,  or  which  now  they  might  receive  by  this  writing  ;  as  there- 
fore the  Spirit  leads  us  to  the  word,  so  the  word  leads  us  to  the 
Spirit,  but  never  to  a  spirit  without  and  beyond  the  word  ;  I  mean 
so  far  forth  as  that  the  outward  administration  of  Christ  in  the 
flesh,  or  in  the  word,  or  letter,  must  cease,  and  be  laid  aside,  when 
the  inward  administration  of  Christ  in  the  Spirit  comes. 

Thesis  90.  It  is  as  weak  an  argument  to  imagine  that  we  are 
not  to  be  led  and  guided  bv  any  outward  commands  in  our  obe- 


90  THE    MORALITY    OF    THE    SABBATH. 

dience  unto  God,  because  God  is  to  work  all  our  works  for  us, 
and  because  we  are  not  to  live,  but  Christ  is  to  live  in  us,  as  to 
think  that  we  are  not  to  look  to  any  promises  without  us  to 
direct  and  support  our  faith,  because  Christ  is  also  to  fulfill  and 
accomplish  all  the  promises  for  us.  For,  if  the  question  be, 
By  what  are  we  to  live  ?  the  apostle's  answer  is  full,  (Gal.  ii. 
l{),  20,)  that  as  he  did  not  live  but  by  the  faith  of  the  Son  of 
God,  so  are  we.  But  if  the  question  be,  According  to  what  rule 
are  we  to  live,  and  wherein  are  we  to  live  ?  the  answer  is 
given  by  David,  (Ps.  cxix.  4,  5,)  "  Thou  hast  commanded  us  to 
keep  thy  precepts  diligently.  O  that  my  heart  were  directed  to 
keep  thy  statutes.  Deal  bountifully  with  thy  servant,  that  I  may 
live  and  keep  thy  word."  (ver.  17.)  "  Let  thy  mercy  come  to  me, 
that  I  may  live,  for  thy  law  is  my  delight."  (ver.  77.)  So  that 
if  the  question  be.  What  is  the  rule  of  faith  by  which  we  live  ? 
the  answer  is.  The  gospel.  (Phil.  iii.  16.)  But  if  the  question 
be.  What  is  the  rule  of  life  itself?  the  answer  is.  The  moral 
law  ;  and  of  this  latter  is  the  controversy. 

Thesis  91.  The  commanding  will  of  God,  called  voluntas 
mandati,  is  to  be  our  rule,  and  not  the  working  will  of  God, 
voluntas  decreti,  or  the  will  of  C4od's  decree ;  for  we  can  not  sin 
by  fulfilling  the  one,  but  we  may  sin  in  fulfilling  the  other. 
God's  secret  and  working  will  was  fulfilled  when  Joseph's  breth- 
ren sold  him  into  Egypt,  and  when  Nebuchadnezzar  afflicted 
God's  people  seventy  years,  as  also  when  the  scribes  and 
Pharisees  caused  Christ  to  be  crucified  ;  yet  in  all  these  things 
they  sinned  and  provoked  God's  wrath  against  them.  How? 
Was  it  in  crossing  and  thwarting  God's  working  will,  or  the  will 
of  God's  decree  ?  No,  verily,  for  it  is  expressly  said,  that  Christ 
was  crucified  according  to  the  determinate  counsel  and  will  of 
God.  (Acts  iv.  28.)  It  was  therefore  by  crossing  God's  com- 
manding will.  It  is  therefore  a  liellish  device  of  libertines  to 
exempt  men  from  all  law,  and  from  the.  sense  of  all  sin.  Be- 
cause (say  they)  all  things  good  and  evil  come  from  God's  will, 
and  all  things  that  are  done  are  wrought  by  him,  and  all  that 
he  doth  is  good,  and  therefore  all  sinful  actions  are  good,  because 
God  works  them  ;  for  what  have  we  to  do  to  take  the  measure 
of  our  ways  by  his  working  will?  God's  will  is  his  own  rule  to 
work  with,  not  our  rule  to  work  by.  Our  actions  may  be  most 
sinful,  when  his  working  in  and  about  these  may  be  most  just 
and  holy;  for  though  God  purposeth  to  leave  the  creature  to  fall 
and  sin,  yet  he  so  purposed  it  as  that  it  should  be  only  through 
their  own  fault  that  so  they  sin.  And  although  a  Christian  is 
to  submit  humbly  to  the  just  dispensations   of  God    when  he 


TFIE    MORALITY    OF    THK    SABBATH.  91 

leaves  it  to  any  evil,  yet  God's  working;  will  in  all  such  dispen- 
sations must  not  be  our  rule,  for  tlien  we  must  will  not  only  our 
own  sin,  but  our  own  affliction  and  j)erdition  forever ;  for  all 
these  are  contained  under  his  working  will.  It  is  therefore  a 
most  subtle  and  pernicious  practice  in  many,  who,  when  they  arc 
overtaken  with  any  sin,  or  hampered  with  sin,  they  wash  all  off 
from  themselves,  and  lay  all  the  blame  (if  any  be)  upon  God 
himself,  saying.  The  Lord  left  me,  and  he  doth  not  help  me, 
and  he  must  do  all,  and  hath  undertaken  to  do  all ;  if  therefore 
I  sin,  upon  him  be  the  blame  ;  or  if  there  be  any  upon  them,  it  is 
but  little.  But  why  should  any  judge  of  the  evil  of  their  sin  by 
God's  working  will  ?  for  that  is  not  your  rule,  but  the  commanding 
will  of  God  ;  according  to  which  Samuel  convinced  Saul  (when 
he  was  left  of  God  to  spare  Agag)  that  his  disobedience  against 
the  commandment  was -rebellion,  and  as  the  sin  of  witchcraft  in 
the  eyes  of  God.  (1  Sam.  xv.  23.) 

Thesis  92.  It  is  a  great  part  of  Christ's  love  to  command  us 
to  do  any  thing  for  him,  as  well  as  to  promise  to  do  any  thing 
for  us.  When  the  King  of  glory  hath  given  us  our  lives  by 
promise,- it  is  then  the  next  part  of  his  special  grace  and  favor 
to  command  us  to  stand  before  him  and  attend  upon  his  great- 
ness continually.  They  that  see  how  justly  they  deserve  to  be 
forsaken  of  God,  and  given  over  to  their  own  hearts'  lusts,  and 
to  be  forever  sinning  and  blaspheming  God  in  hell,  where  God 
will  never  command  them  to  think  of  him,  speak  of  him,  do  for 
him,  pray  to  him  more,  can  not  but  account  it  a  high  and  special 
favor  of  Jesus  Christ  to  command  them  any  thing,  or  bid  them 
do  any  thing  for  him  ;  a  poor,  humbled  prodigal  will  account  it 
great  love  to  be  made  a  hired  servant  ;  John  Baptist  will  count 
it  a  high  favor  if  he  may  but  untie  Christ's  shoe  latchet,  and  be 
commanded  by  him  to  do  the  meanest  work  for  him :  David 
wondered  at  God's  grace  toward  him,  that  God  should  command 
him,  and  in  some  measure  enable  him  to  offer  willingly  :  '•  Lord, 
(saith  he)  what  are  we  ?  "  I  do  therefore  marvel  how  any  can 
pretend  that  they  are  acted  by  the  love  of  Christ,  and  not  by  the 
law  of  commands,  considering  that  there  is  so  much  love  in 
this  for  Christ  to  command,  and  how  they  can  profess  their  relish^ 
of  preaching  God's  free  grace  and  love,  and  yet  can  not  away 
with  sweet  and  gracious  exhortations  pressing  to  holiness  and 
holy  duties,  in  the  revealing  and  urging  of  which  there  is  so 
much  free  grace  and  heart  love  of  Christ  Jesus  ;  surely  if  the 
love  of  Christ  is  to  lead  us,  then  the  commands  of  Christ  (where- 
in he  discovers  one  chief  part  of  his  love)  are  to  guide  us,  and 
be  a  rule, of  life.unto  us.     The  man  who  in  his  cool  and  .delib- 


92  THE    MOllALITY    OF    THE    SABBATH. 

erate  thoughts  imagines  that  a  Christian  under  the  rule  of  the 
law  is  a  Christian  under  bondage,  may  be  justly  feared  that 
himself  is  still  under  the  bondage  of  sin  and  Satan,  and  never 
yet  knew  what  the  true  love  of  Christ  Jesus  is  to  this  day. 

Thesis  93.  The  fundamental  error  of  Antinomians  ariseth 
from  this  —  in  imagining  the  great  difference  between  the  law 
and  gospel  to  be  this,  viz.,  that  the  law  requires  doing,  but 
the  gospel  no  doing,  and  that  all  believers,  being  under  the  gos- 
pel, are  therefore  under  no  law  of  doing  ;  but  we  must  know 
that,  as  the  gospel  exacts  no  doing,  that  thereby  we  may  be  just, 
so  it  requires  doing  also  when  by  Christ  Jesus  we  are  made 
just.  For  if  the  gospel  command  us  to  be  holy  as  God  is  holy, 
(1  Pet.  i.  15,)  and  perfect  as  our  heavenly  Father  is  perfect, 
(Matt.  V.  48,)  then  the  gospel  doth  not  only  require  doing,  but 
also  as  much  perfection  of  doing  as  the  law  doth  ;  the  law  and 
the  gospel  require  the  same  perfection  of  holiness,  only  here  is 
the  difference,  (which  many  have  not  observed :)  the  gospel  doth 
not  urge  this  perfection,  nor  require  it  of  us  as  the  law  doth ; 
for  the  law  calling  and  urging  of  it  that  so  hereby  we  ma}^  be 
made  just,  it  therefore  accepts  of  nothing  but  perfection  ;  but  the 
gospel  requiring  it  because  we  are  perfectly  just  already  in 
Christ,  hence,  though  it  commands  us  as  much  as  the  law,  yet 
it  accepts  of  less,  even  the  least  measure  of  sincerity  and  per- 
fection mixed  with  the  greatest  measure  of  imperfection. 

Thesis  94.  The  law  (say  some  of  the  Antinomians)  is  to  be 
kept  as  an  eternal  rule  of  righteousness  ;  but  their  meaning  then 
is,  that  believers  are  thus  to  keep  it  in  Christ,  who  hath  kept  it 
for  them,  and  if  they  meant  no  more  but  that  Christ  hath  kept  it 
for  righteousness  to  their  justification,  they  speak  truly  :  but 
their  meaning  herein  is  not  only  in  respect  of  their  justification, 
but  also  in  respect  of  their  sanctification  ;  for  they  make  Christ's 
righteousness  to  be  materially  and  formally 'their  sanctification  : 
hence  they  say,  A  believer  hath  repented  in  Christ,  and  mor- 
tified sin  in  Christ,  and  that  mortification  and  vivification  are 
nothing  but  a  believing  that  Christ  hath  mortified  sin  for  them, 
and  been  quickened  for  them,  and  that  that  sanctification  which 
is  inherent  in  Christ,  and  not  that  which  is  inherent  in  us,  is  an 
evidence  of  our  justification.  But  this  principle,  wliich  confounds 
a  Christian's  justification  and  sanctification,  as  it  casts  the  seed 
of  denying  all  inherent  graces  in  a  believer,  so  it  lays  the  basis 
of  refusing  to  do  any  duty,  or  conform  to  any  law  in  our  own 
persons  ;  for  if  this  principle  be  true,  (which  no  orthodox  v/riter 
doubts  of,)  viz.,  that  we  are  to  seek  for  no  righteousness  in  our- 
selves to  our  juptiiication,  because  we  are   perfectly  just  and 


THE    MORALITY    OF    TIIK    SABBATH.  93 

made  righteous  for  that  end  in  Christ,  then  it  will  undeniably 
follow,  that  we  are  not  to  seek  for  any  holiness  and  sanetification 
in  ourselves,  because  we  are  perfectly  sanctified  also  in  Christ 
Jesus,  who  hath  repented,  and  believed,  and  mortified  sin  per- 
fectly for  us  in  his  own  person  ;  look,  therefore,  as  the  perfection 
of  Christ's  righteousness  to  our  justification  should  make  a 
Christian  abhor  any  personal  righteousness  of  his  own  to  his 
justification,  so  if  we  be  perfectly  sanctified  in  Christ,  then  per- 
fection of  Christ's  holiness  to  our  sanetification  should  make  a 
believer  not  only  renounce  the  law,  but  to  abhor  all  personal 
holiness  through  the  Spirit  to  our  sanetification,  and  then  a 
believer  must  abhor  to  seek  any  love  or  fear  of  God  in  his  heart, 
which  is  not  painted  but  professed  profaneness,  and  the  inlet,  not 
per  accidens,  but  per  se,  to  all  manner  of  looseness  and  wicked- 
ness in  the  world. 

Thesis  95.  We  deny  not  but  that  Christ  is  our  sanetification 
as  well  as  our  righteousness,  (1  Cor.  i.  30;)  but  how?  Not  ma- 
terially and  formally,  but  virtually  and  meritoriously,  and  (with 
meet  exphcations)  exemplarily  ;  our  righteousness  to  our  justifi- 
cation is  inherent  in  him,  but  our  sanetification  is  inherent  in 
ourselves,  yet  it  is  derived  from  him,  and  therefore  it  is  virtually 
and  meritoriously  only  in  him  ;  and  hence  it  is  that  we  are  never 
commanded  to  justify  ourselves,  unless  it  be  instrumentally  and 
sacraraentally,  whenas  we  are  commanded  by  faith  to  wash  our- 
selves, (Is.  i.  16.)  and  as  Paul  at  his  baptism  was  commanded  to 
wash  away  his  sins,  (Acts  xxii.  16;)  but  we  are  frequently  and 
abundantly  exhorted  to  repent,  believe,  mortify  our  affections 
upon  earth,  to  walk  in  newness  of  life,  to  be  holy  in  all  manner 
of  conversation,  etc.,  because  these  things  are  wrought  by  Christ 
in  us  to  our  sanetification,  and  not  wrought  in  Christ  for  us  as 
our  righteousness  to  our  justification. 

TJiesis  96.  They  that  are  in  Christ  are  said  to  be  complete  in 
Christ,  (Col.  ii.  10,)  and  that  tliey  receive  all  grace  from  his 
fullness,  (John  i.  16;)  so  that  it  seems  that  there  is  no  grace  in 
themselves,  but  it  is  first  in  him,  and  consequently  that  their 
sanetification  is  perfected  in  him  ;  but  we  must  know,  that  though 
the  perfection  and  fullness  of  all  grace  is  first  in  Christ,  yet  that 
believers  have  not  all  in  him  after  one  and  the  same  manner,  nor 
for  the  same  end  ;  for  our  righteousness  to  our  justification  is  so 
in  him  as  never  to  be  inherent  in  us,  in  this  or  in  the  world  to 
come  ;  but  our  righteousness  to  our  sanetification  is  so  far  in  him, 
as  that  it  is  to  be  derived  and  conveyed  unto  us,  and  hence  it  is 
formally  in  ourselves,  but  meritoriously  and  virtually  only  in 
him ;  even  as  our  resurrection  and  glorification  at  last  day  are 


94  THE    MORALITY    OF    THE    SABBATH. 

not  so  in  Christ  as  never  to  be  derived  tons,  (for  then  the  resur- 
rection were  past  ah-eady,)  but  they  are  so  in  him  as  that  they  are 
to  be  conveyed  to  us,  and  therefore  they  are  meritoriously  and 
virtually  in  him,  and  we  are  meritoriously  and  virtually  risen  in 
him  :  a  Christian  therefore  may  be  complete  in  Christ,  and  yet 
not  be  perfectly  formally  sanctified  in  Christ,  our  sanctification 
being  completed  in  him  after  another  manner,  and  for  other  ends 
than  our  justification. 

Thesis  97.  The  chief  end  of  Christ's  first  coming  was  to  lay 
down  his  life  a  ransom  for  many  in  way  of  satisfaction  and  merit. 
(Phil.  ii.  8.  Matt.  xx.  28.)  Now,  by  this  satisfaction  he  did  two 
things:  1.  He  brought  in  such  a  righteousness  before  God  as 
might  merit  mercy  and  make  us  just.  Now,  this  is  wholly  in 
Christ  out  of  ourselves  ;  but  because  there  was  a  righteousness 
of  new  obedience  and  thankfulness  to  be  wrought  in  us  for  this 
love,  therefore,  2.  By  the  same  satisfaction  he  hath  merited,  not 
that  this  new  obedience  might  justify  us  or  make  us  accepted, 
but  that  it  might  be  accepted  though  imperfect  and  polluted  with 
sin,  (1  Pet.  ii.  5,  6,)  as  also  that  it  might  be  crowned  and  rec- 
ompensed. Now,  hence  it  follows,  that  the  Lord  Jesus  hath  not 
performed  our  duty  of  thankfulness  and  new  obedience  for  us, 
sub  hoc  formali,  or  as  of  thankfulness ;  for  though  Christ  was 
thankful  and  holy  for  us,  yet  it  was  not  under  this  notion  of 
thankfulness  for  his  own  love  to  us,  for  this  is  personally  required 
of  us,  and  it  sounds  very  harsh  to  say  that  Christ  walked  in  all 
holy  thankfulness  to  himself,  for  his  love  to  us  ;  but  he  was  thus 
thankful  for  us,  sub  ratione  mei'iti,  or  in  way  of  merit,  it  being 
part  of  that  satisfaction  which  justice  exacted.  All  that  which 
might  satisfy  justice,  and  merit  any  mercy,  Christ  did  for  us  in 
himself;  but  he  did  not  believe  and  repent,  and  perform  duties  of 
thankfulness  for  us,  because  these  and  such  like  are  not  to  satisfy 
justice,  but  follow  as  fruits  of  that  satisfaction,  and  therefore  are 
■wrought  within  us,  and  so  are  personally  required  of  us ;  and 
therefore,  when  a  Christian  finds  a  want  of  these  things  in  him- 
self, he  is  not  to  comfort  himself  with  fond  thoughts  of  the  impu- 
tation of  these  in  Christ  only  unto  him,  but  he  is  to  look  up  to 
Christ  Jesus  for  derivation  of  these  out  of  Christ  into  himself; 
otherwise,  by  making  Christ  his  sanctification,  only  in  way  of  im- 
putation, he  doth  really  destroy  Christ  from  being  his  sanctifica- 
tion ;  for  if  Christ  be  our  righteousness  only  by  imputation,  then 
if  Christ  be  our  sanctification,  it  must  be  by  derivation  from  him, 
which  they  must  needs  destroy  who  make  him  their  sole  sancti- 
fication by  mere  imputation. 

Thesis  98.     Spiritual  errors,  like  strong  wine,  make  men's  judg- 


THi:    MORALITY    OF    THK    sAllBATH.  iUl 

ment3  reel  and  stagger,  who  are  cliiinken  therewith  ;  and  hence 
the  Antinomians  speak  so  variously  in  this  point,  that  we  kno^v 
not  where  to  find  them,  or  what  they  will  stand  to  ;  for  sometimes 
thev  will  say  that  a  believer  is  free  from  the  law  in  all  its  au- 
thoi-ity  and  otlices ;  but  this  being  too  gross,  at  other  times  they 
speak  more  warily,  and  atfirm  that  a  Christian  is  to  observe  the 
law  as  his  rule  personally,  thus  far  forth,  viz.,  to  do  what  is  com- 
manded, but  not  in  virtue  of  a  command  :  the  Spirit,  say  they, 
will  bind  and  conform  their  hearts  to  the  law,  but  they  are  not 
bound  by  any  authority  of  the  law  to  the  directions  thereof;  the 
Spirit,  they  say,  is  free,  and  they  are  under  the  government  of 
the  Spirit,  which  is  not  to  be  controlled  and  ruled  by  any  law. 
Now,  if  by  virtue  of  a  command  they  meant  by  virtue  of  our 
own  natural  strength  and  abilities  looking  to  the  command,  so  it 
is  true  that  a  believer  is  not  so  bound  to  act  by  virtue  of  the  law, 
for  then  he  was  bound  to  conform  to  the  law  pharisaically ;  for 
what  is  our  strength  but  weakness  and  sin  ?  But  if  by  virtue  of 
a  command  they  mean  thus  much,  viz.,  that  a  believer  is  not 
bound  by  the  commanding  power  of  any  law  to  conform  there- 
unto, only  the  Spirit  will  conform  his  heart  thereunto,  so  that  he 
shall  do  the  things  (perhaps)  which  the  law  requires,  but  not 
because  the  law  requires  or  commands  them  to  be  done.  If  this, 
I  say.  be  their  meaning,  (as  surely  it  seems  to  be,)  then  the  mys- 
tery of  this  iniquity  is  so  plain,  that  he  that  runs  may  read  it. 
For  hence  it  undeniably  follows,  that  in  case  a  believer  fall 
into  any  sin  of  whoredom,  murder,  theft,  witchcraft,  etc.,  these 
wicked  acts,  though  they  be  sins  in  themselves,  (because  they 
are  against  the  law,)  yet  they  are  not  sins  unto  him,  because  he 
is  now  set  free  from  the  law,  and  not  bound  to  the  obedience  of 
it  by  virtue  of  any  command ;  for  where  there  is  no  law,  there  is 
no  transgression,  and  if  there  be  no  law  which  binds  him,  there 
is  no  transgression  then  at  least  unto  him.  They  are  sins  indeed 
in  themselves,  but  not  unto  him ;  they  are  sins  (as  some  say)  to 
sense,  but  not  to  faith  ;  sins  in  the  conversation,  but  not  to  con- 
sciefice  ;  sins  before  men,  (because  they  may  cross  their  laws,)  but 
not  sins  before  God,  who  exempts  them  from  all  law.  And  it  is 
in  vain  here  to  reply,  that  they  may  be  sins  to  him,  because  they 
may  be  against  the  law  of  the  Spirit  which  is  his  rule ;  for  we 
have  already  shown,  that  although  the  Spirit  be  the  principle  by 
which  we  obey,  yet  it  is  not  our  rule  according  to  which  we 
are  to  obey.  Indeed,  it  is  a  high  aggravation  of  sin  when  it  is 
against  the  Spirit ;  but  to  cross  the  Spirit  doth  not  firstly  make 
these  things  sinful,  nor  could  they  be  sins  unless  they  cross  such 
a  spirit  as  speaks  in  and  by  some  holy  law,  the  very  essence  of 


96  THE    MOKALITY    OF    THE    SABBATH. 

sin  lying  in  the  transgression,  not  of  any  law,  but  of  the  law,  i.  e., 
the  known  moral  or  evangelical  law.  Again :  if  these  and  such 
like  be  sins,  because  they  are  only  against  the  law  of  the  Spirit, 
then  it  is  no  sin  to  bow  down  before  an  image,  to  commit  filthi- 
ness,  theft,  etc.,  supposing  that  the  Spirit  shall  suspend  his  act, 
and  not  restrain  ;  nay,  then  it  will  follow,  that  sins  of  ignorance 
(of  which  the  Spirit  liath  not  convinced  a  Christian)  are  no  sins, 
nor  to  be  repented  of,  which  is  expressly  cross  to  the  holy  prac- 
tice of  David  :  "  Who  knows  his  errors  ?  Lord,  cleanse  me  frotn 
my  secret  sins."  If  sin  therefore  be  the  transgression  of  the  law, 
(whether  the  Spirit  work  upon  a  Christian  or  no,)  then  certainly, 
if  he  be  under  no  commanding  power  of  tlie  law,  he  can  not  be 
guilty,  or  be  said  to  commit  any  sin  ;  and  then  the  conclusion  is 
this,  tliat  every  believer  neither  hath  sin,  or  should  say  he  doth 
sin,  no,  not  when  he  commits  murder,  adultery,  and  the  foulest 
enormities  in  the  world ;  which  doctrine,  though  so  directly  and 
expressly  against  the  light  of  vScripture,  the  confessions  of  all  the 
saints,  yea,  of  the  light  of  nature  and  common  sense,  and  is  the 
very  filth  of  the  froth  of  the  fume  of  the  bottomless  pit,  yet  some 
there  are  who  are  not  ashamed  to  own  it,  the  very  SuOog  and 
depth  of  a  perfect  Familist  consisting  in  this,  viz.,  when  a  man 
can  sin  and  never  feel  it,  or  have  any  remorse  or  sorrow  for  it, 
and  when  one  hath  attained  to  this  measure,  he  is  then  deified, 
and  then  they  profess  the  Godhead  doth  petere  fundiim  animce, 
(as  they  call  it,)  when  believing  that  he  hath  no  sin,  he  can 
therefore  neither  see  it  nor  feel  it.  From  which  depth  of  dark- 
ness the  God  and  Father  of  mercies  deliver  his  poor  people  in 
these  corrupting  times,  and  I  wish  that  those  who  defend  this 
kind  of  a  believer's  immunity  from  the  law  did  not  lay  this  cor- 
ner stone  of  hell  and  perdition  to  their  followers.  I  am  sure 
they  lead  them  hereby  to  the  mouth  of  this  pit,  who,  upon  this 
principle,  refuse  either  to  mourn  for  sin,  or  pray  for  pardon  of 
sin,  or  to  imagine  that  God  afflicts  for  sin,  being  now  freed  from 
the  mandatory  power  of  any  law  of  God,  they  being  now  not 
bound  to  act  by  virtue  of  any  command. 

Thesis  99.  If  God  did  work  upon  believers  as  upon  blocks  or 
brute  creatures,  they  might  then  have  some  color  to  cast  off  all 
attendance  to  the  directive  power  of  the  law,  and  so  leave  all  to 
the  Spirit's  omnipotent  and  immediate  acts ;  as  the  stars,  which 
being  irrational  and  incapable  of  acting  by  any  rule,  they  are 
therefore  acted  and  run  their  course  by  the  mighty  word  of  God's 
power,  and  therefore  attend  no  rule  ;  but  believers  are  rational 
creatures,  and  therefore  capable  of  acting  by  rule,  and  they  are 
also  sanctified  and  delivered  from  the  power   of  their  corrupt 


Tin:  .M«jKALrrv   or    riii;  sai:ijaii[.  \)t 

nature,  and  therefore  liavc  some  inliereiit  power  so  to  act;  for  if 
they  be  not  now  dead  in  trespasses  and  sins,  they  have  then 
some  new  life,  and  therefore  some  inherent  power  to  act,  accord- 
ing to  the  rnle  of  life  :  the  image  of  God,  renewed  in  them,  is 
(in  part)  like  to  the  same  image  which  they  had  in  the  first  crea- 
tion, which  ojave  man  some  liberty  and  power  to  act  according  to 
the  will  of  Him  that  created  him.  And  if  the  first  Adam,  by  his 
fall,  conveys  to  us,  not  only  condemnation,  but  also  an  inherent 
power  of  corruption,  then  the  second  Adam,  the  Lord  Jesus, 
much  more  conveys  unto  all  his  posterity,  not  only  justification, 
but  also  some  inherent  power  of  grace  and  holiness,  which  is 
begun  here,  and  perfected  in  glory ;  for  as  sin  hath  abounded,  so 
grace  aboundeth  much  more :  and  yet  suppose  they  had  no 
inherent  power  thus  to  act,  yet  they  have  an  adherent  power,  the 
Lord  Christ  Jesus,  by  faith  in  whose  name  they  may  and  shall 
receive  power  to  act.  And  therefore,  although  God  works  in  us 
both  to  will  and  to  do  of  his  good  pleasure,  yet  tliis  hinders  not 
but  that  we  are  to  work  out  our  salvation  with  fear  and  trem- 
bling, by  attending  the  rule,  by  virtue  of  which  w^e  are  bound  to 
work,  both  by  putting  forth  that  power  which  we  have  already 
received  from  God.  as  also  in  fetching  in  that  power  we  have  not 
yet  received,  but  is  reserved  daily  in  Christ's  hands  for  us,  to 
enable  us  thereunto. 

Thesis  100.  If  they  that  say  a  believer  is  not  to  act  by  virtue 
of  a  command  do  mean  this  only,  viz.,  that  he  is  not  to  iict  by 
virtue  of  the  bare  letter  and  external  words  and  syllables  of  it, 
they  then  speak  truly  ;  for  such  kind  of  acting  is  rather  witchery 
than  Christianity,  to  place  power  and  virtue  in  bare  characters 
and  letters,  which,  though  mighty  and  powerful  by  the  Spirit,  yet 
are  empty  and  powerless  without  it.  But  if  their  meaning  be, 
that  we  are  not  to  act  by  virtue  of  any  command  in  any  sense, 
then  the  assertion  is  both  pernicious  and  perilous  ;  for  the  Lord 
Jesus  being  the  rrowro*'  deixiiy.op.  or  first  subject  of  all  grace 
and  gracious  efficacy  and  power,  hence  it  is  true,  we  are  not  to 
make  the  command  of  God  the  first  principle  of  our  obedience, 
for  this  is  proper  unto  Christ  by  the  Spirit.  (John  v.  -40  ;  xvi.  13, 
14.  2  Tim.  ii.  1.  Eph.  vi.  10.  Rom.  viii.  2.)  But  because 
the  Lord  Jesus  conveys  by  his  Spirit  virtue  and  efficacy  through 
his  word,  not  only  words  of  promise,  but  also  words  of  command, 
(as  is  evident,  Jer.  iii.  22  ;  Acts  ii.  38,  41  ;  Matt.  ix.  9  ;  Ps. 
xix.  8,)  hence  it  is  that  a  believer  is  bound  to  act  from  a 
command,  though  not  as  from  a  first,  yet  as  from  a  second  prin- 
ciple, though  not  as  from  the  first  efificient,  yet  as  from  an  instru- 
ment in  the  hand  of  Christ,  who  in  commanding  of  the  duty 
VOL.  III.  9 


98  THE    MOUALtTY    OF   THE    SABBATtt. 

works  by  it,  and  enables  to  it ;  and  therefore  we  see  Abraham 
comes  out  of  iiis  own  country,  because  called  and  commanded  of 
God  to  follow  him  he  knew  not  whither.  (Heb.  xi.  8.)  And 
Peter  cast  his  net  into  the  sea  merely  because  he  was  command- 
ed. (Luke  V.  5.)  And  David  desired,  O  that  my  heart  were 
directed  to  keep  thy  precepts,  because  God  had  commanded. 
(Ps.  cxix.  45.)  There  is  a  virtue,  a  vis  or  efficacy  in  the  final 
cause,  as  well  as  in  the  efficient,  to  produce  the  effiict,  and  every 
wise  agent  is  bound  to  act  by  virtue  or  for  the  sake  of  his 
utmost  and  last  end.  Now,  the  naked  commandment  of  the  Lord 
may  be  and  should  be  the  chief  motive  and  last  end  of  our  obedi- 
ence to  his  highness ;  for  whatever  is  done  merely  because  of 
God's  command  is  done  for  his  glory,  (which  glory  should  be  our 
utmost  end  in  all  our  obedience ;)  and  hence  it  is  that  that  obe- 
dience is  most  absolute  and  sincere  (whether  it  be  in  doing  or 
suffering  the  will  of  God)  which  is  done  merely  in  respect  of 
commandment  and  will  of  God  ;  when  the  soul  can  truly  say, 
Lord,  I  should  never  submit  to  such  a  yoke  but  merely  for  thy 
sake,  and  because  it  is  thy  will,  and  thou  dost  command  it.  AYhat 
is  it  to  love  Christ  but  to  seek  to  please  him,  and  to  give  con- 
tentment to  him?  What  is  it  to  seek  to  give  contentment  to 
him  but  to  give  contentment  to  his  heart  or  his  will  ?  And  what 
is  his  will  but  the  will  of  his  commandment  ?  If  therefore  it  be 
unlawful  to  act  by  virtue  of  a  command,  then  it  is  unlawful,  1.  To 
love  Christ;  2.  To  be  sincere  before  Christ;  3.  Or  to  act  for 
the  glory  of  Christ.  And  hence  it  is,  that,  let  a  man  do  the  most 
glorious  things  in  the  world  out  of  his  own  supposed  good  end, 
(as  the  blind  Papists  do  in  their  will  works  and  superstitions,) 
which  God  never  commanded,  nay,  let  him  do  all  things  which 
the  law  of  God  requires,  give  his  goods  to  the  poor,  and  his  body 
to  be  burnt,  and  yet  not  do  these  things  because  commanded,  let 
him  then  quit  himself  from  hypocrisy  and  himself  from  being 
a  deep  hypocrite  in  all  these  if  he  can.  Surely  those  who 
strain  at  this  gnat,  viz.,  not  to  do  a  duty  because  commanded, 
will  make  no  bones  of  swallowing  down  this  camel,  viz.,  not  to 
forsake  sin  because  it  is  forbidden ;  and  whosoever  shall  forsake 
sin  from  any  other  ground  shows  manifestly  hereby  that  he  hath 
little  conscience  of  God's  command.  I  know  the  love  of  Christ 
should  make  a  Christian  forsake  every  sin  ;  but  the  last  resolution 
and  reason  thereof  is,  because  his  love  forbids  us  to  continue  in 
sin  ;  for  to  act  by  virtue  of  a  command  is  not  to  act  only  as  a 
creature  to  God  considered  as  a  Creator,  but  by  virtue  of  the  will 
and  commandment  of  God  in  a  Redeemer,  with  whom  a  believer 
hath  now  to  do. 


THE    MORALITY    OF   THE    SABBATH.  99 

TJiesis  101.  To  act  therefore  by  virtue  of  a  command,  and  by 
virtue  of  Christ's  Spirit,  are  subordinate  one  to  another,  not 
opposite  one  against  another,  as  these  men  carry  it ;  this  cau- 
tion being  ever  remembered,  that  sucli  acting  be  not  to  make 
ourselves  just,  but  because  we  are  already  just  in  Christ ;  not 
that  hereby  we  might  get  life,  but  because  we  have  life  given  us 
already ;  not  to  pacify  God's  justice,  but  to  please  his  mercy, 
being  pacified  toward  us  by  Christ  already ;  for  as  Junius  well 
observes  a  great  difference  between  placare  Deiim  and  placere 
Deo,  i.  e.,  between  pacifying  God  and  pleasing  God,  for  Christ's 
blood  only  can  pacify  justice  when  it  is  provoked,  but  when  re- 
venging justice  is  pacitied,  mercy  may  be  pleased  with  the  sin- 
cere and  humble  obedience  of  sons.  (Col.  i.  10.  Heb.  xiii.  21.) 
AVhen  a  believer  is  once  justified,  he  can  not  be  made  more  just 
by  all  his  obedience,  nor  less  just  by  all  his  sins  in  point  of  justi- 
fication, which  is  perfected  at  once ;  but  he  who  is  perfectly  just- 
ified is  but  imperfectly  sanctified,  and  in  this  respect  may  more 
or  less  please  God  or  displease  him,  be  more  just  or  less  just  and 
holy  before  him.  It  is,  I  confess,  a  secret  but  a  common  sin  in 
many  to  seek  to  pacify  God  (when  they  perceive  or  fear  his 
anger)  by  some  obedience  of  their  own,  and  so  to  seek  for  that  in 
tliemselves  chiefly  which  they  should  seek  for  in  Christ,  and  for 
that  in  the  law  which  is  only  to  be  found  in  the  gospel ;  but 
corrupt  practices  in  others  should  not  breed,  as  usually  they  do, 
corrupt  opinions  in  us,  and  to  cast  off  the  law  from  being  a  rule 
of  pleasing  God,  because  it  is  no  rule  to  us  of  pacifying  of  God. 
For  if  we  speak  of  revenging  (not  fatherly)  anger,  Christ's 
blood  can  only  pacify  that,  and  when  that  is  pacified  and  God 
is  satisfied,  our  obedience  now  pleaseth  him,  and  his  mercy 
accepts  it  as  very  pleasing,  the  rule  of  which  is  the  precious  -law 
of  God. 

Thesis  102.  They  that  say  the  law  is  our  rule  as  it  is  given 
by  Christ,  but  not  as  it  was  given  by  Moses,  do  speak  niceties,  at 
least  ambiguities  ;  for  if  the  Lord  Christ  give  the  law  to  a  be- 
liever as  his  rule,  why  should  any  then  raise  a  dust,  and  affirm 
that  the  law  is  not  our  rule  ?  For  the  law  may  be  considered 
either  materially,  or  in  itself,  as  it  contains  the  matter  of  the 
covenant  of  works ;  and  thus  considered,  a  believer  is  not  to  be 
regulated  by  it,  for  he  is  wholly  free  from  it  as  a  covenant  of 
life ;  or  it  may  be  considered  finally,  or  rather  relatively,  as  it 
stood  in  relation  and  reference  unto  the  people  of  the  God  of 
Abraham,  who  were  already  under  Abraham's  covenant,  which 
was  a  covenant  of  free  grace,  viz.,  "  to  be  his  God,  and  the  God 
of  his  t^eed."  (Gen.  xvii.  7.)     And  in  this  latter  respect,  the  law, 


100  THE    MOUALITY    OF    THE    SABBATH. 

as  it  was  given  bj  Moses,  was  given  by  Christ  in  Moses,  and  there- 
fore the  rule  of  love  toward  man  (commanded  by  Moses)  is 
ealled  the  law  of  Christ.  (Gal.  vi.  2.)  For  the  law,  as  it  was 
aj)plied  to  this  people,  doth  not  run  thus,  viz.,  "  Do  all  this,  and 
then  I  will  be  your  God  and  Redeemer,"  (for  this  is  a  covenant  of 
works,)  but  thus,  viz.,  "  I  am  the  Lord  thy  God,"  (viz.,  by  Abra- 
ham's covenant,)  "  who  brought  thee  out  of  the  land  of  Egypt 
and  house  of  bondage  ;  therefore  thou  shalt  do  all  this."  If  there- 
fore the  law  delivered  by  Moses  was  delivered  by  Christ  in 
Moses,  then  there  is  no  reason  to  set  Christ  and  Moses  together 
by  the  ears,  in  this  respect  I  now  speak  of,  and  to  affirm  that  the 
law,  not  as  deHvered  by  Moses,  but  as  given  by  Christ,  is  our 
law  and  rule. 

Thesis  103.  The  law  therefore  which  contains  in  itself  absolute- 
ly considered  (which  Luther  calls  Moses  Mosissimus)  the  cove- 
nant of  works,  yet  relatively  considered  as  it  was  delivered  by 
Moses  to  a  people  under  a  covenant  of  grace,  (which  the  same 
author  calls  Moses  Aaronicus,)  so  it  is  not  to  be  considered  only 
as  a  covenant  of  works,  and  therefore  for  any  to  affirm  that  the 
law  is  no  covenant  of  works,  as  it  is  delivered  on  Mount  Sion, 
and  by  Jesus  Christ,  and  that  it  is  a  covenant  of  works  only,  as 
it  is  delivered  on  Mount  Sinai,  and  by  Moses,  is  a  bold  assertion, 
both  unsafe  and  unsound  ;  for  if,  as  it  w\as  delivered  on  Mount  Si- 
nai, it  was  delivered  to  a  people  under  a  covenant  of  grace,  then 
it  was  not  delivered  to  them  only  as  a  covenant  of  works,  for 
then  a  people  under  a  covenant  of  grace  may  again  come  under 
a  covenant  of  works,  to  disannul  that  covenant  of  grace ;  but 
the  apostle  expressly  affirms  the  quite  contrary,  and  shows  that 
the  covenant  made  with  Abraham  and  his  seed,  (which  was  to  be 
a  God  to  them,  Gen.  xvii.  7,)  and  which  was  confirmed  before  of 
God  in  Christ,  the  law,  which  was  four  hundred  and  thirty 
3^ears  after,  can  not  disannul.  (Gal.  iii.  17.)  Now,  that  the 
people  were  under  a  covenant  of  grace  when  the  law  was  deliv- 
ered on  Mount  Sinai,  let  the  preface  of  the  ten  commandments 
determine,  wherein  God's  first  words  are  w^ords  of  grace,  "  I  am 
the  Lord  thy  God,"  etc.,  and  therefore  thou  shalt  have  no  other 
gods  but  me,  etc.  I  know  Para^us,  Zanchy,  and  others  affirm 
that  the  law  is  abrogated  as  it  was  in  the  hands  of  Moses,  but 
not  as  it  is  in  the  hand  of  Christ ;  but  their  meaning  is  at  sometime 
in  respect  of  the  manner  of  administration  of  the  law  under 
Moses,  and  when  they  speak  of  the  moral  law  simply  consid- 
ered, yet  it  never  entered  into  their  hearts,  that  the  law,  as  deliv- 
ered on  Mount  Sinai,  was  delivered  only  as  a  covenant  of  works, 
as  some  would  maintain. 


THE    -MOHALITY    OF    Till!    ^^ABBATH.  101 

TTiesis  104.  But  there  is  a  greater  mystery  intended  by  some 
in  this  phrase,  as  ^iven  by  Christ,  for  their  meaning  is  this,  to 
wit,  as  Christ  by  his  Spirit  writes  it  in  our  hearts,  not  any  way 
a  rule  as  written  by  Moses.  A  believer's  heart  (saith  Master 
Saltmarsh)  is  the  very  law  of  eomtnands,  and  the  two  tables  of 
Moses,  and  in  this  respect  it  becomes  not  (saith  he)  the  glory  of 
Christ  to  be  beholding  to  any  of  the  liglit  upon  Moses'  face.  It 
seems,  then,  that  the  law  written  is  not  to  be  a  Christian's  rule, 
but  only  so  far  as  it  is  written  in  the  heart  —  a  most  accursed  as- 
sertion ;  for  how  and  why  did  Christ  Jesus  himself  resist  temp- 
tation to  sin  ?  Was  it  not  by  cleaving  to  the  written  woi'd  ? 
(Matt.  xliv.  10  ;)  and  was  not  this  done  for  our  imitation  ?  Why 
did  David  and  Christ  Jesus  delight  to  do  God's  will  ?  Was  it  not 
this,  because  it  was  written  of  them  that  so  they  should  do  ?  (Ps. 
xl.  7,  8.)  Did  not  the  law  in  their  hearts  make  them  thus  cleave  to 
the  written  law  without  ?  Why  did  Paul  persuade  children  to  hon- 
or their  parents  ?  Was  it  not  because  this  was  the  first  command- 
ment with  promise?  (Eph.  vi.  2.)  Had  it  not  been  more  evan- 
gelically spoken  to  persuade  them  rather  to  look  to  the  law  of 
Moses  written  on  their  hearts  within,  to  direct  them  hereunto, 
rather  than  to  be  beholding  for  any  light  upon  Moses'  face  to 
direct  them  herein?  How  comes  it  to  pass  that  Paul  preacheth 
no  other  thing  but  what  was  in  the  Old  Testament  of  Moses  and 
the  prophets,  who  were  only  the  interpreters  of  Moses?  (Acts 
xxii.  20.)  How  is  it  that  Christ  himself  borrows  light  from  Moses, 
Psalms,  and  all  the  prophets,  to  clear  up  his  resurrection  and  suf- 
fering, (Luke  xxiv.  27,  32,)  if  no  light  must  be  borrowed  from  the 
face  of  Moses  ?  If  indeed  we  were  perfect  in  this  life  as  we 
shall  be  in  heaven,  there  would  then  be  no  need  of  the  writings 
of  the  apostles,  prophets,  or  Moses,  of  law  or  gospel ;  but  we 
being  but  imperfectly  enlightened,  it  is  no  less  than  extreme  in- 
gratitude and  unthankfulness  to  prefer  our  own  imperfect  and 
impure  light  before  that  perfect,  spotless,  and  heavenly  law  and 
counsels  of  God  without  us,  which  when  the  most  perfect  be- 
liever doth  see,  he  may  cry  out  with  Paul,  "  The  law  is  holy, 
but  1  am  carnal."  What  is  this  but  painted  Popery,  to  make 
the  spirit  within  to  be  the  supreme  Judge,  and  superior  to  the 
Spirit  of  God  in  the  written  word  without?  only  they  shrine  it 
up  in  the  pope's  private  conclave  and  kitchen,  or  somewhat 
w^orse,  but  these  in  a  company  of  poor,  imperfect,  deluded,  and 
perhaps  corrupted  men  :  it  is  true,  the  covenant  of  grace  (strictly 
taken)  in  the  gospel  needs  not  to  borrow  any  light  from  the  cov- 
enant of  works  in  the  law  ;  but  yet,  for  all  this,  the  grace  of  God, 
appearing  in  the  gospel,  will  have  us  to  walk  worthy  of  God 
9  * 


102  TIIK    MOUAJ.ITV    or    THK    SABBATH. 

unto  all  well  pleasing  according  to  the  law,  (Tit.  ii.  12,  13,)  and 
to  mourn  bitterly  that  we  are  so  unlike  the  will  and  image  of  God 
revealed  in  the  law.   (Rom.  vii.  23,  24.) 

Thesis  105.  The  apostle  Paul,  as  he  sometimes  condemns 
works  and  sometimes  commends  them,  so  he  sometimes  rejects 
the  law  and  sometimes  commends  the  law  ;  sometimes  he  would 
have  believers  die  to  the  law,  and  sometimes  he  exhorts  them 
to  live  in  all  holy  obedience  to  it :  the  apostle,  therefore,  must 
speak  of  the  law  under  various  considerations,  or  else  must  speak 
daggers  and  flat  contradictions  ;  and  therefore  of  necessity  we 
are  to  consider  the  law^  not  always  under  one  respect,  but  vari- 
ously ;  for  consider  the  law  as  a  covenant  of  works,  or  as  the  way 
unto  or  matter  of  our  justification,  and  so  works  are  condemned, 
and  the  law  is  rejected  and  abrogated,  and  so  we  are  to  die  to 
the  law  ;  but  consider  the  law  as  a  rule  of  life  to  a  person  justified 
already,  and  so  the  law  is  to  be  i-eceived,  and  works  are  to  be 
commended,  and  we  are  to  live  thereunto. 

Thesis  106.  When  the  gospel  nakedly  urgeth  believers  to 
good  works  and  obedience  to  the  law,  it  is  then  considered  only 
as  a  rule  of  life ;  but  when  we  meet  with  such  scriptures  as  set 
the  law  and  Christ,  the  law  and  grace,  the  law  and  promise,  the 
law  and  faith,  etc.,  at  opposition  one  against  another,  then  the  law 
in  such  places  is  ever  considered  as  a  covenant  of  life,  from 
which  we  are  wholly  freed,  and  unto  which  we  should  be  wholly 
dead,  that  we  may  be  married  unto  Christ,  (Rom.  vii.  4  ;)  hence 
therefore  their  arguings  are  feeble  and  weak,  who  would  prove  a 
Christian  to  be  wholly  free  from  the  directive  power  of  the  law, 
because  a  Christian  is  said  not  to  be  under  the  law,  but  under 
grace,  (Rom.  vi.  14,)  and  because  the  law  was  given  by  Moses, 
but  grace  and  truth  came  by  Jesus  Christ,  (John  i.  17,)  and  be- 
cause the  inheritance  is  not  by  the  law,  but  by  promise  and  by  faith, 
(GaL  iii.  12,  18  ;)  for  these  and  such  like  scriptures  speak  of  the 
law  as  standing  in  opposition  to  Christ,  and  therefore  speak  of  it 
as  of  a  covenant  of  life,  by  which  men  seek  to  be  justified  ; 
from  which  (we  grant)  a  believer  is  wholly  freed,  and  unto 
which  he  is  not  bound,  nay,  he  is  bound  to  renounce  it,  and  cast 
ontthis  bond  woman;  but  all  this  doth  not  prove  that  he  is  free 
from  it  as  his  rule  of  life. 

Thesis  107.  The  law  and  man's  sinful  heart  are  quite  op- 
posite one  to  another,  (Rom.  vii.  9, 10,  11,  13  ;)  but  when  (through 
the  grace  of  Christ)  the  heart  is  changed,  so  as  there  is  a  new  nature 
or  new  man  in  a  believer,  then  there  is  a  sweet  agreement  be- 
tween this  new  nature  and  the  law,  for,  saith  Paul,  "  I  delight 
in  the  law  of  God   in  my  inner  man."     It  is  therefore  a   most 


THE    MORALITY    OV    THK    SABBA.TH.  103 

false  assertion  to  say  that  tlie  old  man  of  a  believer  is  to  be  kept 
under  the  law,  but  the  new  man,  or  new  nature,  is  above  all  law  ; 
for  though  the  new  nature  be  above  it  as  a  legal  covenant,  yet  it 
never  comes  to  be  willingly  under  it  as  a  rule  until  now :  an  im- 
perfect new  nature  is  infinitely  glad  of  the  guidance  of  a  holy 
and  most  perfect  law.  (Ps.  cxix.  140.) 

T/tesis  108.  It  is  very  evident  that  the  children  and  sons  of 
God  under  the  New  Testament  are  not  so  under  the  law  as  the 
children  and  sons  of  God  were  under  the  Old  Testament  for 
the  apostle  expressly  tells,  (Gal.  iii.  23,)  that  before  the  faith 
came,  we  (i.  e.,  the  children  of  the  Old  Testament)  were  shut  up 
and  kept  under  the  law,  and  were  under  it  as  under  a  school- 
master, (ver.  24;)  and  these  of  whom  the  apostle  thus  speaks  are 
not  only  wicked  and  carnal  Jews,  but  the  dear  children  of  God 
and  heirs  of  eternal  life  in  those  times,  as  is  evident  from  Gal. 
iv.  1-3  ;  but  the  apostle,  speaking  of  the  sons  of  God  in  gospel 
times,  since  faith  is  come  and  revealed,  speaks  as  expressly  that 
v»'e  are  now  no  longer  under  the  law  as  under  a  schoolmaster, 
(Gal.  iii.  25,)  and  that  now,  "  when  the  fullness  of  time  is  come, 
God  sent  his  Son,  to  redeem  them  that  were  under  the  law,  that  wo. 
might  receive  the  adoption  of  sons,"  (Gal.  iv.  3-5  ;)  which  though 
it  be  true  of  all  men  by  nature,  viz.,  that  they  are  under  the 
law,  yet  an  impartial,  clear  eye  will  easily  discern  that  the  apos- 
tle's dispute  is  not  of  our  being  under  the  law  by  nature  merely, 
but  of  being  under  the  law  by  peculiar  dispensation,  which  was 
the  state  not  only  of  the  Jewish  church,  but  of  the  children 
of  God,  heirs  of  the  promise  (and  consequently  such  as  were 
believers)  in  this  church,  in  those  Old  Testament  times; 
we  are  not  therefore  now,  in  these  New  Testament  times,  under 
the  law,  as  they  were ;  the  great  difficulty  therefore  remains  to 
know  how  we  are  not  under  the  law,  as  they  were.  Those  who 
say  we  are  not  under  the  ceremonial  law,  as  they  were,  do 
speak  truly ;  but  they  do  not  resolve  the  difficulty  in  this 
place  ;  for  certainly  the  apostle  speaks,  not  only  of  the  ceremo- 
nial law,  but  also  of  that  law  which  was  given  because  of  trans- 
gressions, (Gal.  iii.  19,)  and  which  shut  up,  not  only  the  Jews, 
but  all  men,  under  sin,  (ver.  22  ;)  which  being  the  power  of  the 
moral  law  chiefly,  the  apostle  must  therefore  intend  the  moral 
law,  under  which  the  Old  Testament  believers  were  shut  up,  and 
we  now  are  not  :  the  doubt  therefore  still  remains,  viz.,  how  are 
we  not  now  under  the  moral  law  ?  Will  any  say  that  we 
are  not  now  under  the  malediction,  and  curse,  and  condemnation 
of  it,  but  the  Jews  under  the  Old  Testament  were  thus  under  it, 
even  under  the  curse  of  it?      This  can  notbe  the  meaning;  for 


104  THE    MORALITY    OF    THE    SABBATH. 

although  the  carnal  Jews  were  thus  under  it,  yet  the  faithful 
(whom  the  apostle  calls  the  heir  and  Lord  of  all,  Gal.  iv.  1) 
■were  not  thus  under  it,  for  believers  were  as  much  blessed  then 
with  faithful  Abraham  as  believers  now.  (Cap.  iii.  9.)  How  then 
are  we  not  under  it,  as  they  were  ?  Is  it  in  this,  that  they  were 
under  it  as  a  rule  of  life  to  walk  by,  and  so  are  not  we  ?  Thus 
indeed  some  strain  the  place,  but  this  can  not  be  it ;  for  the  apos- 
tle in  this  very  epistle  presseth  them  to  "  love  one  another,"  upon 
this  ground,  because  "  all  the  law  is  fulfilled  in  love,"  (cap.  v. 
13,  14  ;)  and  this  walking  in  love  according  to  the  law  is  walk- 
ing in  the  spirit,  (ver.  16,)  and  they  that  thus  walk  in  the  spirit, 
according  to  the  law,  are  not  (saith  the  apostle)  under  the  law, 
which  can  not,  without  flat  contradiction,  be  meant  of  not  being 
under  the  rule  or  directive  power  of  it  ;  and  it  would  be  a  mis- 
erable weak  motive  to  press  them  to  love,  because  all  the  law  is 
fulfilled  in  love,  if  the  law  was  not  to  be  regarded  as  any  rule  of 
life  or  of  love  ;  for  they  might  upon  such  a  ground  easily  and  justly 
obect,  and  say.  What  have  we  to  do  with  the  law  ?  If  we  therefore, 
as  well  as  they,  are  thus  under  the  law  as  a  rule  of  life,  how  are 
we  not  under  it  as  they  were  ?  Is  it  because  they  were  under  it  as 
a  preparative  means  for  Christ,  and  not  we  ?  They  were  under 
the  humbling  and  terrifying  preparing  work  of  it,  but  not  we. 
There  are  some,  indeed,  who  think  that  this  use  of  the  law  under 
the  gospel  is  but  a  back  door,  or  an  Indian  path,  or  a  crooked 
way  about,  to  lead  to  Jesus  Christ;  but  certainly  these  men 
know  not  what  they  say,  for  the  text  expressly  tells  us  that  the 
Scripture  has  concluded,  not  only  the  Jews,  but  "  all  under  sin,  that 
so  the  promise  by  faith  might  be  given  to  them  that  believe." 
(Gal.  iii.  22.)  So  that  the  law  is  subservient  to  faith,  and  to  the 
promise,  that  so  hereby  not  only  the  Jews,  but  all  that  God  saves, 
might  hereby  feel  their  need,  and  fly  by  faith  to  the  promise 
made  in  Jesus  Christ ;  and  verily,  if  Christ  be  the  end  of  the 
law  to  every  one  that  believes,  (Rom.  x.  4,)  then  the  law  is  the 
means,  (not  of  itself  so  much  as  by  the  rich  grace  of  God,)  not 
only  to  the  Jews,  but  to  all  others  to  the  end  of  the  world,  to 
lead  them  to  this  end,  Christ  Jesus.  If  therefore  the  faithful 
under  the  New  Testament  are  tiius  under  the  preparing  work  of 
the  law,  as  well  as  those  under  the  Old,  how  were  they  therefore 
so  under  the  law,  as  we  are  not,  and  we  not  under  it  as  they 
were  ?  I  confess  the  place  is  more  full  of  difficulties  than  is 
usually  observed  by  writers  upon  it;  only  for  the  clearing  up  of 
this  doubt,  omitting  many  things,  I  answer  briefly,  that  the  chil- 
dren of  the  Old  Testament  were  under  the  law,  and  the  peda- 
gogy of  it,  two  ways,  after  which  the  children  of  the  New  Testa' 
meat  are  not  under  it  now,  but  are  recleerne4  froca  it, 


I 


Tin-:    MOHALITY    OF    TIIK    S.VBllATH.  l<->5 

1.  A:^  the  moral  law  was  accompanied  with  a  number  of  burden- 
<;om*e  ceremonies,  thus  we  are  not  under  it,  thus  they  were  under 
it ;  for  we  know  this  law  was  put  into  the  ark,  and  tliere  they 
were  to  look  upon  it  in  that  type  ;  if  any  man  then  committed  any 
sin  a^rainst  it,  whether  through  infirmity,  ignorance,  or  presump- 
tion, Thev  were  to  have  recourse  to  the  sacrifices  and  higli  priests 
yearly  and  to  their  blood  and  oblations.  They  were  to  pray,  (which 
Avas  a  moral  duty,)  but  it  must  be  with  incense,  and  in  such  a 
place  ;  tliey  were  to  be  thankful,  (another  moral  duty,)  but  it  must 
be  testified  by  the  offering  up  of  many  sacrifices  upon  the  altar, 
etc. ;  they  were  to  confess  their  sins,  (a  moral,  duty  also,)  but  it 
must  be  over  the  head  of  the  scapegoat,  etc.  Thus  they  were  un- 
der the  law,  but  we  are  not ;  and  as  it  is  usual  for  the  apostle 
thus  to  speak  of  the  law  in  other  places  of  the  Scripture,  so 
surely  he  speaks  of  it  here  ;  for  hence  it  is  that,  in  the  beginning 
of  this  dispute,  (cap.  iii.  19,)  he  speaks  of  the  moral  law  which 
was  given  because  of  transgressions ;  and  yet,  in  the  close  ot  it, 
(GaL  iv.  3,)  he  seems  to  speak  only  of  the  ceremonial  law,  which 
he  calls  the  elements  of  the  world,  under  which  the  children 
were  then  in  bondage,  as  under  tutors  and  governors ;  which 
implies  thus  much,  that  the  children  of  the  Old  Testament  were 
indeed  under  the  moral  law,  but  yet  withal  as  thus  accompanied 
with  ceremonial  rudiments  and  elements  fit  to  teach  children  in 
their  minority  :  but  now  in  this  elder  age  of  the  church,  although 
we  are  under  the  moral  law  in  other  respects,  yet  we  are  not 
under  it  as  thus  accompanied.  _ 

2.  In  respect  of  the  manner  and  measure  of  dispensation  ol 
the  moral  law,  which  although  it  had  the  revelation  of  the  gospel 
conjoined  with  it,  (for  Moses  writ  of  Christ,  John  v.  46,  and 
Abraham  had  the  gospel  preached  to  him,  Gal.  ii.  8,  and  the  un- 
behevin<^  Jews  had  the  gospel  preached,  Heb.  iv.  2,)  yet  the  law 
was  revealed  and  pressed  more  clearly  and  strongly,  with  more 
ri'^-or  and  terror,  and  the  gospel  was  revealed  more  obscurely 
and  darkly  in  respect  of  the  manner  of  external  dispensation  ot 
them  in  those  times ;  there  were  three  things  in  that  manner  ot  dis- 
pensation, from  which  (at  least  ex  parte  Dei  revelantis)  we  are  now 

freed. 

1.  Then  there  was  much  law  urged,  externally,  clearly,  and 
little  gospel  so  clearly  revealed  ;  indeed  gospel  and  Christ  Jesus 
was  the  end  of  the  moral  law.  and  the  substance  of  all  the  shad- 
ows of  the  ceremonial  law ;  but  the  external  face  of  these  things 
was  scarce  any  thing  else  but  doing  and  law,  by  reason  of  which 
there  is  a  vaif  spread  over  the  hearts  of  the  Jews  in  reading  tne 
Old  Testament  unto  this  day,  as  is  evident,  (2  Cor.  iii.  13  :)   so 


106  THK    MORALITY    OF    THE    SABBATH, 

that  the  inside  or  end  of  the  moral  law  being  gospel,  and  the 
outside  and  means  appointed  to  this  end  being  law,  hence  the 
gospel  was  then  less  clearly,  and  the  law  was  more  clearly,  re- 
vealed in  those  times  ;  to  say  that  Jesus  Christ  and  his  benefits, 
or  eternal  life,  were  then  dispensed  under  a  covenant  of  works, 
or  sub  conditione  perfects  obecUenticB,  (as  some  eminent  worthies 
affirm,)  is  such  an  error  which  wise  and  able  men  might  easily 
fall  into  by  seeing  how  much  law  was  revealed  and  urged  in  those 
times  ;  for  though  the  law,  simply  considered  in  itseh",  contained 
the  matter  of  the  covenant  of  works,  yet  considered  relatively  in 
respect  of  the  people  of  God,  and  as  they  were  under  Abraham's 
covenant  of  grace,  so  it  was  given  to  them  as  a  rule  of  perfe'ct 
rigliteousness,  by  both  which  they  might  the  better  see  their  own 
weakness  and  unrighteousness,  and  fiy  to  Christ ;  and  therefore 
the  apostle  (Gal.  iii.  17)  calls  the  promise  which  was  made  to 
Abraham  the  covenant,  and  gives  not  this  title  to  the  law,  but 
calls  it  the  law  which  (he  saith)  could  not  disannul  the  covenant, 
confirmed  in  Christ ;  and  although  it  be  propounded  to  them  in 
way  of  covenant,  (Ex.  xix.  5,)  yet  this  is  to  be  understood  (as 
some  think)  of  evangelical  keeping  covenant,  not  of  legal ;  or 
if  of  legal,  yet  then  it  is  not  propounded  simply  as  a  covenant  of 
works,  to  convey  Christ  to  them,  but  ex  hypothesi,  or  upon  sup- 
position, that  if  they  did  think  to  be  God's  people,  and  have  him 
to  be  their  God,  by  doing,  (as  Junius  observes  the  carnal  Jews  did 
think  and  hope  so  to  have  him,  and  as  that  young  man  thought, 
Matt.  xix.  17,  as  Chamier  observes,)  that  then  they  must  keep 
all  these  commandments  perfectly,  and  to  be  accursed  if  they 
did  not  continue  therein.  I  dare  not  therefore  say  that  Christ 
and  eternal  life  Avere  dispensed  in  a  covenant  of  works,  under 
Avhich  covenant  the  Jews  were  shut  in  Old  Testament  times  ; 
but  rather  this,  that  the  law  was  more  strongly  pressed  as  a  yoke 
upon  their  shoulders,  and  that  tliis  law  which  contains  the  cov- 
enant of  works  was  more  plentifully  revealed  and  insisted  on, 
and  the  gospel  more  sparingly  and  darkly  ;  but  now  in  gospel 
times  the  daystar  is  risen,  (though  in  lew  men's  hearts,)  yet  in 
the  doctrine  and  clear  revelation  of  it  therein,  and  therefore  the 
gospel  is  called  the  "  mystery  hidden  from  ages  and  generations 
past,  but  now  is  made  manifest  to  his  saints,"  (Col.  i.  2G,)  which 
can  not  be  meant  as  if  they  had  no  knowledge  of  it,  for  Abra- 
ham saw  Christ's  day,  and  there  is  a  cloud  of  witnesses  in  the 
Old  Testament  who  died  in  faith,  (Ileb.  xi.,)  but  not  such  clear 
knowledge  of  it  as  now  ;  they  were  therefore  then  under  the 
law  as  servants,  (because  so  much  working  and  doing  was  urged 
and  chiefly  revealed,)  but  indeed  were  sons  and  heirs  ;  but  we 


THE    MORALITV    OF    TlIK    SABBATH.  107 

now  are  not  so  under  it,  but  are  as  sons  having  the  Lord  Jesus 
and  our  Fatlier's  face  in  him  clearly  revealed,  and  faith  in  him 
chiefly  and  most  abundantly  urged  in  his  blessed  gospel;  and 
thus  the  apostle  tells  us  in  this  text,  (Gal.  iv.  1,  with  iv.  5,)  that 
the  heirs  of  the  promise  under  the  Old  Testament  were  as  ser- 
vants, but  by  Christ's  coming  we  ai-e  now  as  sons ;  look  also,  as 
they  are  said  to  be  under  the  law,  not  as  if  they  had  no  gospel 
revealed,  or  no  use  of  the  gospel,  but  only  because  the  gospel  was 
more  darkly  revealed,  and  the  law  more  plentifully  urged,  so  we 
are  said  not  to  be  under  the  law,  not  as  if  there  was  no  law,  or  no 
use  of  the  law  belonging  to  us,  but  because  now  the  gospel  is  more 
clearly  revealed,  and  the  law  not  externally  so  proposed  and  im- 
posed as  it  was  upon  them, 

2,  The  law  was  a  schoolmaster,  tutor,  and  governor,  to  lead 
them  unto  Christ  to  come ;  for  so  the  apostle  tells  us  in  this  place, 
(Gal.  iii.  23,)  that  "before  faith  came,  we  were  shut  up  under 
the  law,  unto  the  faith  which  should  afterward  be  revealed." 
Thus  the  ceremonial  law  pointed  to  Christ  to  come,  the  moral 
law  discovered  man's  sin  and  misery,  and  need,  of  Christ  who 
was  to  come ;  nay,  all  the  promises  were  made  with  reference  to 
Jesus  Christ  to  come  ;  but  now  "  the  fullness  of  time  being  come," 
that  the  Son  of  God  is  come,  now  "  we  are  no  longer  under  the 
law  "  after  this  manner ;  neither  ceremonial  nor  moral  law  is  of 
any  use  to  us  to  lead  us  unto  Christ  to  come,  for  Christ  is  already 
come ;  and  hence  it  is,  that  believers  now  are  said  to  be  rather 
under  the  gospel  than  under  the  law,  and  believers  under  the  Old 
Testament  to  be  rather  under  the  law  than  under  the  gospel ; 
because,  although  tliese  had  the  efficacy  of  Christ's  redemption, 
yet  they  were  not  actually  redeemed,  because  the  Redeemer  was 
not  yet  come  into  the  flesh,  and  in  this  respect  they  were  under 
the  rigor  of  the  law,  and  hence  it  was  fit  that  they  should  be 
handled  as  servants,  and  the  law  and  curse  thereof  principally 
revealed  ;  but  now  Christ  being  come,  and  having  actually  re- 
deemed us,  having  been  (not  only  virtually,  but  actually)  made 
righteousness  and  a  curse  for  us,  now  therefore  is  the  time  that 
we  should  see  Christ  Jesus  with  open  face,  and  hear  principally 
concerning  faith  and  the  Father's  love  in  him ;  now  Christ  is 
revealed  chiefly  (being  come)  the  end  of  the  law,  then  the  law 
was  revealed  chiefly  (Christ  being  not  yet  come)  as  the  means  to 
this  end :  look  therefore,  as  the  promise  before  Christ,  of  which 
the  apostle  speaks,  (Gal.  iii.  17-22,)  was  fulfilled  in  Christ  being 
come,  (as  divines  speak.)  rather  than  abolished,  and  yet  abolished 
as  it  was  a  promise  of  grace  to  come,  so  the  moral  law  is  rather 
fulfilled  than  abolisiied  in  Christ  being  come ;  and  yet  as  it  did 


108  THE    MORALITY    OF    THE    SABBATH. 

lead  unto  Christ  to  come,  it  is  abolished  to  us  now  under  the 
gospel. 

3.  The  law  being  principally  revealed,  and  yet  so  revealed  as 
to  lead  unto  Christ  Jesus  to  come,  hence  ariseth  a  third  thing  of 
the  law,  from  which  we  are  now  delivered,  viz.,  they  were  there- 
fore under  more  terror  and  fear  of  the  law  than  we  are  (on 
God's  part  revealing  the  gospel  more  clearly)  in  these  times  ; 
and  therefore  saith  the  apostle,  (Gal.  iv.  4-6,)  "  that  when  tlic 
fullness  of  time  came,  God  sent  his  Son  to  redeem  us  from  under 
the  law,  that  we  might  receive  the  adoption  of  sons,  and  thereby 
the  spirit  of  sons,  crying,  Abba,  Father."  Could  not  they  who 
were  sons  under  the  law  call  God  Father  ?  Yes,  verily,  doubtless 
thou  art  our  Father,  say  they,  (Is.  Ixiii.  17;)  but  they  having 
less  light,  they  had  more  fear  and  less  of  the  spirit  of  adoption,  I 
say  still,  {ex  parte  Dei  revelantis,)  than  we  have  in  these  days. 
We  are  not  therefore  so  under  the  law,  i.  e.,  the  fear  and  terror 
of  the  law,  as  they  were.  The  sum  of  all  this  is,  that  although 
we  are  not  so  under  the  law,  1,  so  accompanied,  and,  2,  so  dis- 
pensed, as  they  were  under  the  Old  Testament,  yet  this  hinders 
not  but  that  w^e  are  under  the  directive  power  of  the  law  as 
w^ell  as  they. 

TJiesis  109.  The  apostle  speaks  of  a  law  w-ritten  and  engraven 
on  stones,  and  therefore  of  the  moral  law^,  which  is  now  abolished 
by  Christ  in  the  gospel.  (2  Cor.  iii.  6,  7,  11,  13.)  Is  the  moral 
law  therefore  abolished  as  a  rule  of  life  now  ?  No,  verily  ;  but 
the  meaning  of  this  place  is  as  the  former,  (Gal.  iii.  25,)  for  the 
apostle,  speaking  of  the  moral  law  by  a  synecdoche,  comprehends 
the  ceremonial  law  also,  both  which  the  false  teachers  in  those 
times  urged  as  necessary  to  salvation  and  justification  at  least 
together  with  Christ,  against  w  horn  the  apostle  here  disputes  ; 
the  moral  law  therefore  is  abolished,  first,  as  thus  accompanied 
with  a  yoke  of  ceremonies  ;  secondly,  as  it  was  formerly  dispensed, 
the  glorious  and  greater  light  of  the  gospel  now  obscuring  the 
lesser  light  under  the  law,  and  therefore  the  apostle  (ver.  10) 
doth  not  say,  that  there  w^as  no  glory  shining  in  the  law,  but  it 
had  no  comparative  glory  in  this  respect,  by  reason  of  the  glory 
which  excelleth ;  and  lastly,  the  apostle  may  speak  of  the  moral 
law,  considered  as  a  covenant  of  life  which  the  false  teachers 
urged,  in  which  respect  he  calls  it  the  ministry  of  death,  and  the 
letter  which  killeth,  and  the  ministers  (who  were  called  Nazarei 
and  Minei^  as  Bullinger  thinks)  the  ministers  of  the  letter,  which 
although  it  was  virtually  abolished  to  the  believing  Jews  before 
gospel  times,  (the  virtue  of  Christ's  death  extending  to  all  times,) 
yet  it  was  not  then  abolished  actually  until  Christ  came  in  the 


THE    MORALITY    OF    THE    SABBATH.  109 

fiesli,  and  actually  undertook  to  fulfill  this  covenant  for  us  to  the 
utmost  farthing  of  doing  and  suticring  wiiich  is  exacted  ;  and  now 
it  is  abolished  both  virtually  and  actually,  that  now  we  may  with 
open  face  behold  the  glory  of  the  Lord  as  the  end  of  the  law  for 
righteousness  to  every  one  that  doth  believe. 

Thesis  110.  The  gospel  under  which  believers  now  are 
requires  no  doing,  (say  some,)  for  doing  is  proper  to  the  law  ; 
the  law  promisetli  life,  and  requires  conditions  ;  but  the  gospel 
(say  they)  promisetli  to  work  the  condition,  but  requires  none, 
and  therefore  a  believer  is  now  wholly  free  from  all  law.  But 
tlie  gospel  and  law  are  taken  two  ways :  1.  Largely,  the  law  for 
the  whole  doctrine  contained  in  the  Old  Testament,  and  the  gos- 
pel for  the  whole  doctrine  of  Christ  and  the  apostles  in  the  New 
Testament ;  2.  Strictly,  the  law  pro  lege  operum,  (as  Chamier 
distinguisheth,)  and  the  gospel  pro  legejidei,  i.  e.,  for.  the  law  of 
fiiith.  The  law  of  works,  strictly  taken,  is  that  law  which  reveals 
the  favor  of  God  and  eternal  life  upon  condition  of  doing  or  of 
perfect  obedience  ;  the  law  of  faith,  stri(itly  taken,  is  that  doctrine 
which  reveals  remission  of  sins,  reconciliation  with  God  by 
Christ's  righteousness  only  apprehended  by  faith.  Now,  the  gos- 
pel in  this  latter  sense  excludes  all  works,  and  requires  no  doing 
in  point  of  justification  and  remission  of  sins  before  God,  but  only 
believing;  but  take  the  gospel  largely  for  the  whole  doctrine  of 
God's  love  and  free  grace,  and  so  the  gospel  requires  doing ;  for 
as  it  is  an  act  of  God's  free  grace  to  justify  a  man  without  calling 
for  any  works  thereunto,  so  it  is  an  act  of  the  same  free  grace 
to  require  works  of  a  person  justified,  and  that  such  poor  sinners 
should  stand  before  the  Son  of  God  on  his  throne,  to  minister 
unto  him,  and  serve  him  in  righteousness  and  holiness  all  the 
days  of  our  lives,  (Tit.  ii.  14;)  and  for  any  to  think  that  the 
gospel  requires  no  conditions  is  a  sudden  dream  against  hun- 
dreds of  scriptures,  which  contain  conditional,  yet  evangelical 
promises,  and  against  the  judgment  of  the  most  judicious  of  our 
divines,  who,  in  dispute  against  Popish  writers,  can  not  but  ac- 
knowledge them  only  thus,  viz.,  conditions  and  promises  annexed 
to  obedience  are  one  thing,  (saith  learned  Pemble,)  and  conditions 
annexed  to  perfect  obedience  are  another  ;  the  first  are  in  the 
gospel,  the  other  not.  Works  are  necessary  to  salvation,  (saith 
Chamier,)  necessitate  prcesenticB^  not  efficientice ;  and  hence  he 
makes  two  sorts  of  conditions,  some  antecedentes,  which  work  or 
merit  salvation,  and  these  are  abandoned  in  the  gospel ;  others 
(he  saith)  are  coyisequentes,  which  follow  the  state  of  a  man  justi- 
fied, and  these  are  required  of  one  already  justified  in  the  gospel. 
There  are  indeed  no  conditions  required  of  us  in  the  gospel,  but 
VOL.  ITT.  10 


110  THE    MORALITY    OF    THE    SABBATH. 

those  only  which  the  Lord  himself  shall  or  hath  wrought  in  us, 
and  which  by  requiring  of  us  he  doth  work  :  will  it  therefore  fol- 
low, that  no  condition  is  required  in  us,  but  because  every  con- 
dition is  promised  ?  No,  verily,  for  requiring  the  condition  is  the 
means  to  work  it,  (as  might  be  plentifully  demonstrated,)  and 
means  and  ends  should  not  be  separated.  Faith  itself  is  no  an- 
tecedent condition  to  our  justification  or  salvation,  take  antecedent, 
in  the  usual  sense  of  some  divines,  for  affecting  or  meriting  con- 
dition, which  Junius  calls  essentialis  conditio ;  but  take  ante- 
cedent for  a  means  or  instrument  of  justification,  and  receiving 
Christ's  righteousness,  in  this  sense  it  is  the  only  antecedent  con- 
dition which  the  gospel  requires  therein,  because  it  doth  only 
antecedere,  or  go  before  our  justification,  (at  least  in  order  of 
nature,)  not  to  merit  it,  but  to  receive  it,  not  to  make  it,  but  to 
make  it  our  own,  not  as  the  matter  of  our  righteousness,  or  any 
part  of  it,  but  as  the  only  means  of  apprehending  Christ's  right- 
eousness, which  is  the  only  cause  why  God  the  Father  justifieth ; 
and  therefore,  as  Christ's  righteousness  must  go  before,  as  the 
matter  and  moving  cause  of  our  justification,  or  that  for  which 
we  are  justified,  so  faith  must  go  before  this  righteousness  as  an 
instrument  or  applying  cause  of  it,  by  which  we  are  justified,  that 
is,  by  means  of  which  we  apply  that  righteousness  which  makes 
us  just.  It  is  true  God  justifies  the  ungodly;  but  how?  not  im- 
mediately without  faith,  but  mediately  by  faith,  as  is  most  evident 
from  that  abused  text,  Rom.  iv.  5.  When  works  and  faith  are 
opposed  by  the  apostle  in  point  of  justification,  affirming  that  we 
are  justified  by  faith,  not  by  works,  he  doth  hereby  plainly  affirm, 
and  give  that  to  faith  which  he  denies  to  works ;  look  therefore, 
as  he  denies  works  to  be  antecedent  conditions  of  our  justification, 
he  affirms  the  contrary  of  faith,  which  goes  before  our  justifica- 
tion, as  hath  been  explained;  and  therefore,  as  do  and  live  hath 
been  accounted  good  law,  or  the  covenant  of  works,  so  believe 
and  live  hath  been  in  former  times  accounted  good  gospel,  or  the 
covenant  of  grace,  until  now  of  late  this  wild  age  hath  found  out 
new  gospels  that  Paul  and  the  apostles  did  never  dream  of. 

Thesis  111.  A  servant  and  a  son  may  be  set  to  do  the  same 
work,  and  have  the  same  rule  given  them  to  act  by  ;  but  the 
motives  to  this  their  work,  and  the  stripes  and  punishments 
for  neglect  of  their  work,  may  be  various  and  divers  ;  a  son 
may  be  bound  to  it,  because  he  is  a  son  and  beloved ;  a  servant 
may  be  bound  to  do  the  same  work,  because  he  is  hired  and 
shall  have  wages  ;  if  a  son  neglect  his  work,  his  punishment  is 
only  the  chastisement  of  a  father  for  his  good  ;  if  a  servant  be 
faulty,  he  is  turned  quite  out  of  doors.     So,  although  believers 


THE    IMOHALITY    OF    THE    SABBATH.  Ill 

ill  Clii-i:?t,  and  tlio.-e  that  are  out  of  Christ,  have  divers  and 
various  motives  to  the  obedience  of  the  law  of  God,  yet  these 
do  not  vary  the  rule  ;  the  law  of  God  is  the  rule  to  them  both, 
although  they  that  be  out  of  Christ  have  nothing  but  fear  and 
hope  of  watres  to  urge  them,  and  those  that  are  in  Christ  should 
have  nothing  but  the  love  of  a  feather,  and  the  heartblood 
mercy  of  a  tender  Saviour  and  Redeemer  to  compel  them  :  the 
one  may  be  bound  to  do,  that  so  they  may  live,  the  other  may 
be  bound  to  do,  because  they  do  live ;  the  one  may  be  bound  to 
do,  or  else  they  shall  be  justly  plagued  ;  the  other  may  be  bound 
to  do  the  same,  or  else  they  shall  be  mercifully  corrected.  It  is 
therefore  a  mere  feebleness  to  think  (as  some  do)  that  the  law 
or  rule  is  changed  because  the  motives  to  the  obedience  of  it, 
and  punishment  for  the  breach  of  it,  are  now  (unto  a  believer) 
changed  and  altered ;  for  the  commandment  urged  from  Christ's 
love  may  bind  strongly,  yea,  most  strongly,  to  do  the  same  thing 
which  the  same  commandment,  propounded  and  received  in  way 
of  hire,  may  bind  also  unto. 

Thesis  112.  Some  think  that  there  is  no  sin  but  unbelief, 
(which  is  a  sin  against  the  gospel  only.)  and  therefore,  there 
being  no  sin  against  any  law,  (Christ  having  by  his  death  abolished 
all  them,)  the  law  cannot  be  a  rule  to  them.  An  adulterous  and 
an  evil  generation  made  drunk  with  a  cup  of  the  wine  of  the 
wrath  of  God,  and  strong  delusion,  do  thus  argue.  Are  drunk- 
enness, whoredom,  lying,  cheatmg,  witchcraft,  oppression,  theft, 
buggery,  no  sins,  and  consequently  not  to  be  repented  of,  nor 
watched  against,  but  only  unbelief?  Is  there  no  day  of  judg- 
ment, wherein  the  Lord  will  judge  men,  not  only  for  unbelief,  but 
the  secrets  of  all  hearts,  and  whatever  hath  been  done  in  the 
body,  whether  good  or  evil,  according  to  Paul's  gospel?  (Rom. 
ii.^lG.  2  Cor.  v.  10.)  How  comes  the  wrath  of  God  to  be  re- 
vealed from  heaven,  not  only  against  unbelief,  but  against  all 
unrighteousness  and  ungodhness  of  man  ?  (Rom.  i.  18.)  If  there 
was  no  sin  but  unbelief,  how  can  all  tlesh,  Jews  and  Gentiles, 
become  guilty  before  God,  that  so  they  may  believe  in  the  gos- 
pel, (as  it  is  Rom.  iii.  21-2-4,)  if  they  are  all  guiltless  until  unbe- 
lief comes  in  ?  There  is  no  sin  indeed  which  shall  condemn  a 
man  in  case  he  shall  believe ;  but  will  it  follow  from  hence  that 
there  is  no  sin  in  a  man  but  only  unbelief?  A  sick  man  shall 
not  die  in  case  he  receive  the  physic  which  will  recover  him ; 
but  doth  it  follow  from  hence  that  there  is  no  sickness  in  him,  or 
no  such  sickness  which  is  able  to  kill  him,  but  only  his  willful  re- 
fusing of  the  })hysic  ?  Surely  his  refusing  of  the  physic  is  not  the 
cause  of  his  sickness  which  was  before,  not  the  natural,  (for  that 


\ 


112  THE    MORALITY    OF    THE    riASBATH. 

his  sickness  is,)  but  only  the  moral  cause  of  his  death.  Sin  is 
before  unbelief  comes ;  a  sick  sinner  before  a  healing  Saviour 
can  be  rejected ;  sin  kills  the  soul,  as  it  were,  naturally,  unbelief 
morally ;  no  sin  shall  kill  or  condemn  us  if  we  believe ;  but  doth 
it  follow  from  hence  that  there  is  no  sin  before  or  after  faith, 
because  there  is  no  condemning  sin  unless  we  fall  by  unbelief? 
No  such  matter;  and  yet  such  is  the  madness  of  some  prophets 
in  these  times,  who,  to  abandon  not  only  the  directive  use  of  the 
law,  but  also  all  preparing  and  humbling  work  of  the  law,  and 
to  make  men's  sinning  the  first  foundation  and  ground  of  their 
believing,  do  therefore  either  abolish  all  the  being  of  any  sio 
beside  unbelief,  or  the  condemned  estate  of  a  man  for  sin,  yea, 
for  any  sin,  until  he  refuse  Christ  by  unbelief;  for  publishing 
which  pernicious  doctrines  it  had  been  well  for  them  if  they  had 
never  been  born. 

Thesis  113.  One  would  wonder  how  any  Christian  should 
fall  into  this  pit  of  perdition,  to  deny  the  directive  use  of  the 
law  to  one  in  Christ,  if  either  they  read  Ps.  ccxix.  with  any 
favor,  or  the  epistles  of  John  and  James  with  any  faith  ;  in  which 
the  law  is  highly  commended,  and  obedience  thereto  urged  as 
the  happiness  and  chief  evidence  of  the  happiness  of  man  ;  but 
that  certainly  the  root  of  this  accursed  doctrine  is  either  a  loose 
heart  which  is  grown  blind  and  bold,  and  secretly  glad  of  a  lib- 
erty, not  so  much  from  the  law  of  sin  as  from  the  law  of  God, 
or  if  the  heart  be  sincere  in  the  main,  yet  it  slights  the  Holy 
Scriptures  at  present,  and  makes  little  conscience  of  judging  in  tlie 
matters  of  God  according  unto  them  ;  for  if  it  did  it  could  hardly 
fall  into  this  dirty  ditch,  out  of  which  the  good  Lord  deliver,  and 
out  of  which  I  am  persuaded  he  will  deliver  in  time  all  those 
that  are  his  own  :  for  I  much  question  the  salvation  of  that  man 
who  lives  and  dies  with  this  opinion ;  and  as  every  error  is 
fruitful,  so  this  is  in  special ;  for  from  this  darkening  the  direc- 
tive use  of  the  moral  law  arise  (amidst  many  others)  these  ensu- 
ing evils,  which  are  almost,  if  not  altogether,  deadly  to  the  souls 
of  men;  they  are  principally  these  three. 

Thesis  114.  The  first  is  a  shameful  neglect  (in  some  affect- 
ing foolishly  the  name  of  New  Testament  ministers)  of  a  wise 
and  powerful  preaching  of  the  law,  to  make  way,  by  the  humbling 
work  of  it,  for  the  glorious  gospel,  and  the  affectionate  enter- 
tainment thereof;  for  through  the  righteous  judgment  of  God, 
when  men  once  begin  to  abandon  this  use  of  the  law  as  a  rule, 
they  abolish  much  more  readily  this  use  of  the  law  to  prepare 
men  thereby  for  the  receiving  of  Christ.  I  know  there  are  some 
who  acknowledge  this  use  of  the  law  to  be  our  rule,  but  not  to 


THE  :morality  or  thr  sAnnvTii.  113 

propare ;  but  how  long  they  may  he  orthodox  in  the  one,  who 
are  heterodox  in  the  other,  the  Lord  only  knows,  for  I  find 
tliat  the  chief  arguments  against  the  one  do  strike  strongly 
against  the  other  also.  It  is  an  easy  tiling  to  cast  blocks  before 
the  blind,  and  to  cast  mists  before  the  face  of  the  clearest  truth, 
and  to  make  many  specious  shows  of  New  Testament  ministry, 
free  grac(i  and  covenant,  against  this  supposed  legal  way  and  pre- 
paring work  ;  but  assuredly  they  that  have  found  and  felt  the 
fruit  and  comfort  of  this  humbling  way  (for  which  I  doubt  not 
but  that  thousands  and  thousands  are  blessing  God  in  heaven 
that  ever  they  heard  of  it)  do  certainly  and  assuredly  know  that 
these  men  (at  least,  doctrines  in  this  point)  are  not  of  God  —  the 
word  in  these  men's  mouths  being  flat  contrary  to  the  merciful 
and  the  forever  to  be  adored  work  of  God  in  their  hearts. 
When  the  Spirit  comes,  his  first  work,  (if  Christ  may  be  believed,) 
even  when  he  comes  as  a  Comforter,  is,  to  convince  the  world  of 
sin,  (John  xvi.  9,  10,)  which  we  know  is  chiefly  by  the  law,  (Rom. 
iii.  20  ;)  and  shall  the  ministers  (not  of  the  letter,  but  of  the  spirit) 
refuse  to  begin  here,  especially  in  these  times  of  wantonness, 
contention,  confusion,  famine,  sword,  and  blood,  wherein  every 
thing  almost  cries  aloud  for  sackcloth,  and  therefore  not  for 
tiffany  and  silken  sermons  ?  As  if  this  corrupt  and  putrefying 
age  stood  only  in  need  of  sugar  to  preserve  and  keep  them  sweet 
from  smelling.  As  if  sublime  notions  about  Christ  and  free 
grace,- covenant  of  grace,  love  of  the  Father,  the  kingdom  within, 
and  Christian  excellences  and  privileges,  were  the  only  things 
this  age  stood  in  need  of,  and  not  in  any  need  of  searchings  with 
candles,  terrors,  shakings,  sense  of  sin,  or  forewarnings  of  wrath 
to  come.  As  if  this  old  world  did  need  no  Noah  to  foretell  them 
of  floods  of  fire  and  wrath  to  come.  Or,  as  if  the  men  of  Sodom 
and  princes  of  Gomorrah  should  do  well  to  mock  at  Lot  for 
bidding  him  to  hasten  out  of  the  city,  because  God  would  destroy 
it.  As  if  the  spirit  of  Paul  in  these  times  should  not  know  the 
terror  of  the  Lord,  and  therefore  persuade  men,  (2  Cor.  v.  10, 
11.)  but  only  the  love  and  free  grace  of  the  Lord  Jesus,  and 
therefore  to  exhort  men,  nay,  rather,  therefore,  to  relate  to  men 
stories  and  notions  about  free  grace,  general  redemption,  the  mys- 
tery of  the  Father's  love,  and  the  Christ  in  you  and  in  the  spirit 
(not  the  person  of  Christ,  or  Christ  in  the  flesh)  the  hope  of  glory. 
What  will  the  Lord  Jesus  one  day  say  to  these  sleepy  watchmen, 
that  never  tell  the  secure  world  of  their  enemies  at  the  door? 
I  find  divers  colors  and  pretences  for  this  course  of  daubing. 

1.   Some   say  this   savors  of  an  Old  Testament  sjjirit,  which 
was  wont  to  wound,  and  then  to  heal ;   to  humble,  and  then  to 
10* 


114  THE    MORALITY    OF    THE    SABBATH. 

raise ;  to  preach  law,  and  then  gospel ;  but  now  we  are  to 
be  ministers  of  the  New  Testament,  and  let  no  law  be  heard 
of.  I  confess,  those  that  preach  the  law  as  the  means  of  our 
justification,  and  as  the  matter  of  our  righteousness,  without 
Christ,  or  together  with  Christ,  as  the  false  teachers  did,  (2  Cor. 
iii.  6,)  may  well  be  called  (as  Paul  calls  them)  ministers  of  the 
letter,  not  of  the  spirit,  of  the  Old  Testament,  not  of  the  New  ; 
but  to  preach  Christ  plainly  and  with  open  face  the  end  of  the 
law,  and  to  preach  the  law  as  the  means  to  prepare  for,  and 
advance,  Christ  in  our  hearts,  can  never  be  proved  to  be  the 
Old  Testament  ministry,  or  to  put  a  vail  upon  men's  hearts  that 
tliey  can  not  see  the  end  of  the  law,  (as  the  Old  Testament  vail 
did,  2  Cor.  iii.  14,)  but  it  is  to  take  away  the  vail  of  all  conceit 
of  man's  own  strength  and  righteousness,  by  seeing  his  curse, 
that  so  he  may  fly  to  the  end  thereof,  the  Lord  Jesus,  and  em- 
brace him  for  righteousness.  For  the  apostle  doth  not  call  them 
ministers  of  the  letter  and  of  the  Old  Testament  because  they 
did  preach  the  law  to  the  humble  and  lead  unto  Christ,  but  be- 
cause they  preached  the  law  for  righteousness  without  Christ, 
whom  he  calls  the  spirit,  (ver.  17,)  and  therefore  calls  them  the 
ministers  of  the  letter,  and  their  ministry  of  death  and  condem- 
nation :  there  is  something  in  the  law  which  is  of  perpetual  use, 
and  something  which  is  but  for  a  time — the  vis  coactiva  legis,  (as 
some  call  it,)  i.  e.,  the  force  of  the  law  to  condemn  and  curse, 
to  hold  a  man  under  the  curse,  and  to  hold  a  man  under  the 
power  of  sin,  which  the  apostle  calls  the  strength  of  the  law, 
(1  Cor.  XV.  56,)  is  but  for  a  time,  and  is  but  accidental  to  the 
law,  and  may  be  separated  from  it,  and  is  separated  indeed  from 
it  as  soon  as  ever  the  soul  is  in  Christ,  (Rom.  viii.  1  ;)  he  is  then 
free  from  the  obligation  of  it  to  perform  personal  and  perfect 
obedience  to  it,  that  so  he  may  be  just  ;  also  from  the  maledic- 
tion and  curse  of  it,  if  he  be  not  thus  just.  But  that  which  is 
of  perpetual  use  in  it,  is  not  only  the  directive  power  of  it,  but 
this  pre})aring  and  humbling  virtue  of  it ;  for  if  all  men  by  na- 
ture, Jews  and  Gentiles,  are  apt  to  be  puffed  up  with  their  own 
righteousness,  and  to  bless  themselves  in  their  own  righteousness, 
and  so  to  feel  no  such  need  of  Christ,  then  this  humbling  work 
of  the  law  to  slay  men  of  all  their  fond  conceits  and  foolish  con- 
fidence in  their  own  righteousness,  and  to  make  men  feel  the 
horrible  nature  of  sin,  by  revealing  the  curse  and  malediction 
due  to  it,  is  of  moral  and  perpetual  use.  And  hence  it  is,  that 
though  the  gospel,  strictly  taken,  (as  is  intimated  Thesis  110,) 
hath  no  terror  properly  in  it,  because  thus  it  reveals  nothing  but 
reconciliation   through  Christ's  righteovisness   applied  by  faith, 


THE    MORALITY    OF    THE    SABRATH.  115 

yet  tlie  gospel  lai'irelj  taken,  for  that  doctrine  which  reveals  the 
glad  tidings  of  Christ  already  come,  so  there  is  tei'ror  in  it,  be- 
cause in  this  respect  the  gospel  makes  use  of  the  law,  and  con- 
firms what  is  moral  and  perpetual  tlierein. 

The  sin  and  terror  which  the  gospel  (largely  taken)  makes 
use  of  out  of  the  law  are  but  subservient  to  the  gospel  strictly 
taken,  or  for  that  which  is  principally  or  more  properly  gospel, 
for  thereby  the  righteousness  and  free  grace  and  love  of  tiie 
Lord  Jesus,  and  preciousness  and  greatness  of  both,  are  the  more 
clearly  illustrated.  The  law  of  itself  wounds  and  kills,  and 
rather  drives  from  Cln-ist  than  unto  Christ;  but  in  the  hand  of 
tlie  gospel,  or  as  Christ  handles  it,  so  it  drives  the  soul  unto 
Christ,  and  (as  hath  been  shown)  is  the  means  to  that  end  ;  and 
it  is  a  most  false  and  nauseous  doctrine  to  affirm  that  love  only 
draws  the  soul  to  Christ,  unless  it  be  understood  with  this  cau- 
tion and  notion,  viz.,  love  as  revealed  to  a  sinner,  and  condemned 
for  sin  ;  which  sin  and  condemnation  as  the  law  makes  known, 
so  the  gospel  makes  use  of  to  draw  unto  Christ.  If,  indeed, 
tlie  gospel  did  vuhierare  ut  vuhieraret,  i.  e.,  wound  that  it  may 
wound  and  terrify  only,  (which  the  law  doth.)  then  it  (saith  Cha- 
mier)  was  all  one  with  law,  (which  Bellarmin  pleads  for ;)  but 
when  it  wounds  that  it  may  heal,  this  is  not  contrary,  but  agree- 
able, to  the  office  of  a  good  physician,  whose  chief  work  is  to  heal, 
and  may  well  suit  with  the  healing  ministry  of  the  Lord  Jesus ; 
and  hence  we  see,  that  although  Christ  was  sent  to  preach  the 
gospel,  yet  he  came  to  confirm  the  law  in  the  ministry  of  the 
gospel,  and  therefore  shows  the  spiritual  sins  against  the  law 
more  clearly,  and  the  heavy  plagues  for  the  breach  of  it  more 
fully,  than  the  scribes  and  Pharisees.  He  that  is  angry  v/ith  his 
brother  is  a  murderer,  and  he  that  calls  him  fool  is  in  danirer 
of  hell  fire.  (Matt.  v.  22.) 

Peter  was  no  minister  of  the  Old  Testament  because  he  first 
convinced  and  pricked  the  Jews  to  the  heart  for  their  murder  of 
Christ  Jesus.  Paul  was  no  such  minister  neither,  (whenas  he 
would  evince  our  justification  by  Christ's  righteousness  only,)  in 
that  he  begins  and  spends  so  much  time  in  proving  Gentiles  and 
Jews  to  be  under  sin  and  wrath,  notwithstanding  all  the  excuses 
of  the  one  and  privileges  of  the  other,  as  appears  in  his  three 
first  chapters  to  the  Romans  ;  but  herein  they  were  gospel  preacli- 
ers.  Xor  can  it  with  any  color  of  reason  be  thought  that  the 
prophets  in  the  Old  Testament  were  herein  ministers  of  the 
letter,  viz.,  w^hen  they  did  first  wound,  and  then  heal  ;  tirst  humble 
by  the  law,  and  then  revive  by  the  gospel.  M.  Saltraarsh  hath 
been  so  blinded  with  this  notion  of  the  Old  Testament  ministry, 


IIG  THE    MOKALITY    OF    THE    SABBATH. 

that  to  make  tliis  use  of  the  h\w  in  preaching  the  gospel,  or  to 
hold  forth  the  promises  of  grace  to  them  that  are  qualified  with 
the  grace  of  the  promise,  (as  the  Old  Testament  prophets  did,)  is 
to  give  (as  he  thinks)  the  wine  of  the  gospel  burning  hot,  as  the 
covetous  gentleman  did  to  his  guests  ;  and  another  (whom  I  spare 
to  name)  professeth  that  the  Old  Testament  (because  it  urgeth 
the  law  to  humble)  containeth  little  good  news,  but  much  bad 
ne\vs  ;  but  now,  when  Christ  saith,  "  Go,  preach  the  gospel," 
thereby  he  would  have  them  (he  saith)  ministers  of  the  New 
Testament  to  preach  glad  tidings,  (nothing  but  gospel,)  but  no  bad 
tidings,  (not  a  jot  of  the  law,)  until  men  positively  reject  the  glad 
tidings  of  the  gospel.  If  these  men  speak  true,  then  neither 
Peter  in  his  preaching,  nor  Paul  in  his  writings,  nor  Christ  him- 
self in  his  ministry,  were  ministers  of  the  New  Testament,  but 
did  overheat  their  wine,  and  preach  much  bad  tidings  to  the  peo- 
ple of  God.  Verily,  if  this  stuff  be  not  repented  of,  the  Lord 
hath  a  time  to  visit  for  these  inventions. 

2.  Some  object,  (Gal.  iii.  24,  25,)  that  the  children  of  the  Old 
Testament  were  under  the  law,  as  their  pedagogue  to  lead  them 
to  Christ;  but  now  (the  apostle  saith)  we  are  no  longer  under  this 
schoolmaster,  who  are  sons  of  God  in  the  New  Testament.  Be 
it  so,  that  the  sons  of  God  under  the  New  Testament  are  past 
the  terroring  of  this  schoolmaster,  is  it  not  therefore  the  work  of 
the  New  Testament  ministry  to  preach  the  law  unto  servants  and 
slaves  to  sin  and  Satan  in  New  Testament  times  ?  No,  (saith  the 
same  author,)  for  this  is  to  preach  bad  news,?  this  is  no  good 
news  to  say,  Thou  art  condemned  for  these  things  ;  ibr  the  gospel 
saith  thus,  Thou  poor  drunkard,  thou  proud  woman,  here  is  a 
gracious  God  that  hath  loved  thee,  and  sent  Christ  to  die  for 
thee,  and  ministers  to  make  it  known  to  thee,  and  here  is  ever- 
lasting salvation  by  him  only,  because  thou  art  a  sinner  ;  thou 
art  now  free  from  damnation  :  fear  not  that,  Christ  hath  loved 
thee,  therefore  obey  him  ;  if  not,  thou  slialt  not  be  damned,  that 
is  done  away  already,  etc.  I  would  know  whether  a  proud  wo- 
man, or  a  poor  drunkard,  a  villain,  who  never  yet  believed,  are 
in  a  state  of  condemnation,  ay  or  no  ?  I  have  read  indeed  that 
"  there  is  no  condemnation  to  them  that  are  in  Christ,"  (Rom.  viii. 
1,)  but  never  of  any  such  freedom  to  them  that  are  out  of  Christ, 
unless  it  was  only  in  destination  and  merit ;  and  I  have  read 
that  we  ai-e  by  nature  children  of  wrath,  while  dead  in  sin  ; 
(Eph.  ii.  1-;) ;)  but  never  of  this,  viz.,  that  we  are  in  favor 
while  we  be  in  our  sin,  much  less  that  we  are  to  believe  this 
because  we  are  such.  If,  therefore,  such  persons  be  in  a  state 
of  wrath,  and  death,  and  condemnation,  is  not  this  like  the   old 


THE    MORALITY    OF   THE    SABBATH.  117 

false  prophets,  crying  peace,  peace,  and  salvation,  where  there  is 
no  peace  ?  "  There  is  no  peace  to  the  wi(;ketl,  saith  my  (4o(l."  (Is. 
xlviii.  ult.  ;  Ivii.  uh.)  This  is  truth  before  they  reject  the  gos- 
l)el.  is  it  not  ?  This  the  hiw  saith  (say  some)  true,  but  is  not 
this  confirmed  by  the  ministry  of  the  gospel  also  ?  (John  iii.  ult.) 
He  that  believes  not,  the  wrath  of  God  abides  upon  him,  atvtl 
xn  uvTui"  it  was  upon  him  before  he  did  believe ;  and  when  he 
believes  not,  it  abides  where  it  did.  Must  the  ministers  of  the 
New  Testament,  therefore,  preach  lies  and  falshoods,  and  tell 
})roud  women,  and  poor  drunkards,  and  villains,  before  they  re- 
fuse the  gospel  by  unbelief,  that  the  Lord  Jesus  loves  them, 
and  that  they  need  not  fear  condemnation,  when  the  Scripture 
hath  shut  up  all  men  under  it,  that  the  promise  by  faith  might  be 
given  to  those  that  believe,  and  them  on>)'  ?  What  is  this  gos- 
I)el  ministry  but  to  tell  men  they  are  whole,  and  not  sick  to 
death,  but  healed  before  they  come  to  the  Physician,  the  Lord 
Jesus  ?  Surely  that  is  gospel  ministry  which  advanceth  Christ 
not  only  in  word  but  in  power  in  the  hearts  of  poor  sinners  ;  but 
doth  this  ministry  advance  the  physician's  custom  and  honor, 
which  whei-e  it  comes  must  first  tell  all  the  crew  of  wretched  drunk- 
ards, proud  persons,  and  villains,  that  they  are  already  well  and 
whole,  loved  and  pardoned,  blessed  and  saved,  before  ever  they 
come  to  the  Lord  Jesus  ?  Suppose  therefore  (as  some  may  say) 
that  servants  and  slaves  to  sin  may  have  the  law  preached  to 
them,  yet  the  sons  and  children  of  God  have  no  use  of  it  in  that 
respect  now  ;  it  is  true,  I  grant,  not  as  the  servants  have  under  the 
New  Testament,  nor  yet  as  the  sons  of  God  had  under  the  Old  ; 
for  tlie  children  of  God  under  the  Old  Testament  had  need  of  this 
schoolmaster  to  lead  them  to  Christ  to  come,  and  ad  Christum 
typicum,  i.  e.,  to  Christ  typed  out  in  sacrifices  and  oblations,  high 
priest  and  altar,  and  so  it  led  them  to  Christ  afar  oif,  and  as  it 
were  a  great  way  about ;  but  it  doth  not  follow  that  there  is 
no  use  of  the  law  therefore  to  be  a  schoolmaster  still  to  lead  unto 
Christ  immediately  and  already  come  ;  those  that  are  servants 
to  sin  under  the  New  Testament  have  need  of  the  law  to  show 
them  the  condemnation  and  curse  under  which  they  lie  by  na- 
ture and  are  now  actually  under  ;  but  the  sons  of  God  (for  whom 
Christ  is  made  a  curse)  are  not  thus  under  it,  and  therefore  have 
not  this  use  of  it,  but  only  to  show  that  curse  and  condemnation 
which  they  do  of  themselves  deserve;  and  therefore  the  holy 
apostle,  when  he  was  in  Christ,  and  did  live  unto  God,  he 
shows  us  how  he  did  live  unto  God,  viz.,  by  dying  to  the  law, 
and  how  he  did  die  to  the  law,  and  that  was  by  the  law,  i.  e.,  as 
it  did  show  him  his  condemnation ;  he  did  live   to  God  in   his 


118  THE    MORALITY    OF    THE    SxVBBATH. 

justification  ;  as  it  did  show  liim  liis  sin,  and  wants,  and  weakness, 
it  made  him  die  unto  it,  and  expect  no  hfe  from  it,  and  so  Hve 
unto  God  in  his  sanctification  ;  for  so  the  words  are,  "  I  through 
the  law  am  dead  to  the  law,  that  I  may  live  unto  God,"  (Gal. 
ii.  19  ;)  the  issue  therefore  is  this,  that  if  the  doctrine  be  taken 
strictly /)ro  legejidei,  (as  Chamier  calls  it,)  or  that  doctrine  which 
shows  the  way  of  man's  righteousness  and  justification  only, 
there  indeed  all  the  works  of  the  law,  all  terrors  and  threat- 
nings,  are  to  be  excluded,  and  nothing  else  but  peace,  pardon, 
grace,  favor,  eternal  reconciliation  to  be  believed  and  received  ; 
and  therefore  it  is  no  New  Testament  ministry  to  urge  the  law, 
or  to  thunder  out  any  terror  here,  for  in  this  sense  it  is  true 
(which  is  commonly  received)  that  in  the  law  there  are  terrors, 
but  in  the  gospel  none;'  but  if  the  gospel  be  taken  largely  for 
all  that  doctrine  which  brings  glad  tidings  of  Christ  already 
come,  and  shows  the  love  of  God  in  the  largest  extent  of  it,  and 
the  illustrations  and  confirmations  of  it  from  the  law,  then  such 
servants  of  Jesus  Christ  who  hold  forth  the  law  to  make  way  for 
grace,  and  to  illustrate  Christ's  love,  must  either  be  accounted 
New  Testament  ministers,  or  else  (as  hath  been  shown)  Christ 
Jesus  and  his  apostles  were  none. 

TJiesis  115.  The  second  is  a  professed  neglect,  and  casting 
off  the  work  of  repentance  and  mourning  for  sin,  nay,  of  asking 
pardon  of  sin  ;  for,  if  the  law  be  no  rule  to  show  man  his  duty,  why 
should  any  man  then  trouble  himself  with  sorrow  for  any  sin  ? 
For  if  it  be  no  rule  to  him,  how  should  any  thing  be  sin  to  him  ? 
and  if  so,  why  then  should  any  ask  pardon  of  it,  or  mourn 
under  it  ?  Why  should  not  a  man  rather  harden  his  heart  like  an 
adamant,  and  make  his  forehead  brass  and  iron,  even  unto  the 
death,  against  the  feeling  of  any  sin  ?  But  what  doctrine  is  more 
cross  to  the  spirit  of  grace  in  gospel  times  than  this?  which  is  a 
spirit  of  mourning;  (Zach.  xii.  10,  11;)  what  doctrine  more 
cross  to  the  command  of  Christ  from  heaven  than  this  ?  who 
writes  from  heaven  to  the  church  of  Ephesus,  to  remember 
from  whence  she  is  fallen,  and  repent ;  (Rev.  ii.  5  ;)  what  doc- 
trine more  cross  to  the  example  of  holy  men  than  this  ?  who  after 
they  were  converted  then  repented  and  lamented  most  of  all ; 
(Jer.  xxxi.  18,  19  ;  2  Cor.  vii.  9-11  ;)  what  doctrine  more 
cross  to  the  salvation  of  souls,  the  mercy  of  God,  and  forgiveness 
of  sin  ?  for  so  the  promise  runs,  '•  If  we  confess  our  sins,  he  is 
faithful  and  just  to  forgive  us  our  sins."  (1  John  i.  9.)  What  doc- 
trine so  cross  to  the  spirit  of  the  love  of  Christ  shed  abroad  in  the 
heart,  that  when  a  man's  sins  are  greatest,  (which  is  after  conver- 
sion, because  now  a'>;ainst  more  love  and  more  nearness  to  Jesus 


THL    MOKALITV    OF    THE    SAIilJATll.  119 

Christ,)  tliut  now  a  believer's  sorrow  sliould  be  least  monkish  and 
macerating  ?  Sorrow  indeed  is  loathsome,  but  godly  sorrow 
is  sweet  and  glorious  ;  doubtless  those  men's  blindness  is  exceed- 
ing great  who  know  not  how  to  reconcile  joy  and  sorrow  in  the 
same  subject,  who  can  not  with  one  eye  beliold  their  free  justifi- 
cation, and  therein  daily  rejoice,  and  the  weakness  and  imper- 
fection of  their  justification  with  another  eye,  and  for  that 
mourn. 

Thesis  IIG.  The  third  thing  is,  a  denying  sanctification  the 
honor  of  a  faithful  and  true  witness,  or  clear  evidence  of  our 
justification  ;  for  if  a  believer  be  not  bound  to  look  unto  the  law 
as  his  rule,  why  should  he  then  have  any  eye  to  his  sanctification  ? 
Avhich  is  nothing  else  but  our  habitual  conformity  to  the  law,  as 
inherent  corru})tion  is  nothing  else  but  habitual  disagreement 
with  it  ;  although  sanctification  be  no  part  of  our  righteousness 
before  God,  and  in  this  sense  is  no  evidence  of  our  justification, 
yet  there  is  scarce  any  clearer  truth  in  all  the  Scripture  than 
this,  viz.,  that  it  is  evidence  that  a  man  is  in  a  justified  estate  ; 
and  yet  this  leaven,  wliich  denies  the  law  to  be  a  Christian's  rule 
of  life,  hath  soured  some  men's  spirits  against  this  way  of  evi- 
dencing. It  is  a  doubtful  evidence,  (saith  Doctor  Crisp,)  an  ar- 
gument, not  an  evidence  ;  it  is  a  carnal  and  an  inferior  evidence, 
the  last  and  the  least,  not  the  first  evidence ;  it  is  an  evidence,  if 
justification  be  first  evident,  (say  Den  and  Saltmarsh,)  some  men 
may  be  led  to  these  opinions  from  other  principles  than  a  plain 
denial  of  the  directive  use  of  the  law ;  but  this  I  fear  lies  under- 
most :  however,  let  these  two  things  be  examined  :  — 

1.  Whether  sanctification  be  a  doubtful  evidence. 

2.  "Whether  it  be  a  carnal,  inferior,  and  may  not  be  a  first 
evidence. 

Tliesis  117.  If  to  be  under  the  power  and  dominion  of  sin 
and  original  corruption  be  a  sure  and  certain  evidence  of  actual 
condemnation,  so  that  he  that  saith  he  knows  Christ  and  hath  fel- 
lowship with  him,  and  yet  walks  in  darkness,  and  keeps  not  his 
commandments,  is  a  liar,  (1  John  i.  6;  ii.  4,)  why  may  not 
sanctification  then  (whereby  we  are  set  free  from  the  power  of 
sin)  be  a  sure  and  certain  evidence  of  our  actual  justification  ? 
For  hereby  "  we  know  that  we  know  him,  if  we  keep  his 
commandments,"  (1  John  ii.  3;)  whereby  it  is  manifest  that 
the  apostle  is  not  of  their  minds  who  think  the  negative  to 
be  true,  viz.,  that  they  that  keep  not  Christ's  commandments  are 
in  a  state  of  perdition  ;  but  they  will  not  make  the  affirmative  true, 
viz.,  that  they  that  keep  his  commandments  may  thereby  know 
that  they  are  in  a  state  of  salvation  :  if  Jesus  Christ  be  sent  "  to 


120  THE    MORALITY    OF    THE    SABBATH. 

bless  his  people  in  turning  them  from  their  iniquities,"  (Acts 
iii.  ult.,)  then  thej  that  know  they  are  turned  from  their  iniqui- 
ties by  him  may  know  certainly  that  they  are  blessed  in  him  ; 
and  if  they  be  not  thus  turned,  they  may  know  certainly  that 
they  are  yet  accursed.  If  godliness  hath  the  promises  of  this  life 
and  that  which  is  to  come,  (1  Tim.  iv.  8,)  and  if  the  free  grace 
and  actual  love  of  God  be  revealed  clearly  to  us  only  by  some 
promise,  how  then  is  sanctification  (so  near  akin  to  godliness) 
excluded  from  being  any  evidence  ?  Is  there  no  inherent  grace 
in  a  believer  that  no  inherent  sanctification  can  be  a  true  evi- 
dence ?  Verily,  thus  some  do  think ;  but  what  is  this  but  an 
open,  graceless  profession  that  every  believer  is  under  the  power 
of  inherent  sin,  if  he  hath  not  the  being  of  any  inherent  grace  ? 
or  if  there  be  any  inherent  grace,  yet  it  is  (say  some)  so  mixed 
with  corruption,  and  is  such  a  spotted  and  blurred  evidence,  that 
no  man  can  discern  it. 

I  confess  such  an  answer  would  well  become  a  blind  Papist 
who  never  knew  where  grace  grew,  (for  so  they  dispute  against 
ceriitudo  salutis  certitudine  Jidei,  when  the  conclusion  of  faith 
ariseth  from  such  a  proposition  as  is  the  word  of  God,  and  the 
assumption  the  testimony  of  God's  Spirit  to  a  man's  own  experi- 
ence of  the  work  of  God  in  his  heart,)  but  it  ill  becomes  a  minis- 
ter of  the  gospel  of  Christ  to  plead  for  such  Popish  ignorance  in 
a  Christian  as  can  see  no  farther  than  his  own  buttons,  and  that 
can  not  discern  by  the  Spirit  of  God  the  great  and  wonderful 
change  from  darkness  to  light,  from  death  to  life,  from  Satan  to 
God,  the  visible  work  of  God,  and  graces  of  the  Spirit  of  God. 
The  things  (which  the  apostle  calls  love)  "are  freely  given  to 
them  of  God."  (1  Cor.  ii.  12.)  Peter's  was  imperfect,  blotted, 
and  mixed,  and  yet  he  could  say,  "  Lord,  thou  knowest  I  love 
thee."  (John  xxi.  17.)  The  poor  doubting,  mourning  man  in 
the  gospel  had  some  faith,  and  was  able  to  see  it,  and  say,  cer- 
tainly, "  Lord,  I  believe  ;  help  my  unbelief."  Could  Paul  discern 
(without  extraordinary  revelation,  because  he  speaks  as  an  ordi- 
nary Christian)  an  inner  man,  and  a  law  in  his  mind,  delighting 
in  the  law  of  God,  yet  mixed  with  a  law  in  his  members,  lead- 
ing him  captive  into  the  law  of  sin,  and  can  not  we  ?  And  yet 
the  doctor  doth  cast  such  stains  upon  sincerity,  universal  obedi- 
ence, love  to  the  brethren,  etc.,  and  heaps  up  the  same  cavils 
against  the  truth  of  them  in  the  souls  of  the  saints,  as  the  devil 
himself  usually  doth  by  sinful  suspicions  and  suggestions,  when 
God  lets  him  loose  for  a  season  to  buffet  his  people,  that  so  they 
may  never  know  (if  it  were  possible)  what  great  things  the  Lord 
hath  done  for  their  souls ;  and  whoever  reads  his  book  shall  find 


rilK    MORALITY    OF    THE    S.VBUATII.  121 

that  he  makes  a  bf  hevcr  such  a  creature  as  can  not  tell  certainly 
whether  he  be  a  sincere-hearted  man  or  an  arrant  hypocrite ; 
whether  he  be  under  the  power  of  sin  and  Satan  or  not ;  whether 
one  man  can  be  discerned  from  anotiier  to  be  a  saint  or  a  devil ; 
or  whether  he  hath  any  charity  and  love  to  them  that  are  saints 
from  them  that  are  not ;  and  so  goes  about  to  befool  and  non- 
plus and  puzzle  the  people  of  God,  as  the  story  related  of  the 
German  woman,  desirous  to  rid  the  house  of  her  husband,  who 
first  making  him  drunk,  and  casting  him  into  a  sleep,  did  so  shave 
him  and  dress  him,  and  cut  and  clip  him,  that  when  he  awakened 
he  knew  not  what  to  think  of  himself,  or  to  say  who  he  was  ;  for 
by  looking  upon  and  in  himself  he  thought  he  was  the  woman's 
husband,  and  yet  by  his  new  cut  and  habit  he  almost  believed 
that  he  was  a  friar,  as  his  wife  affirmed.  Sanctitication  is  an 
evidence  always  in  itself  of  a  justified  estate,  although  it  be  not 
always  evident  unto  us  ;  and  therefore,  what  though  a  Christian 
sees  his  sanctification  and  graces  to-day,  and  can  not  see  them, 
but  is  doubtful  about  them,  suppose  to-morrow,  shall  he  there- 
fore reject  it  as  a  doubtful  evidence,  which  is  ever  clear  enough 
in  itself,  though  not  always  to  our  discerning?  For  I  would  know 
what  evidence  can  there  be  of  a  justified  estate,  but  partly 
through  dimness  and  weakness  of  faith,  (which  is  but  imperfect, 
and  therefore  mixed  with  some  doublings  all  a  man's  life,  some 
time  or  other,)  and  partly  through  the  wise  and  adored  provi- 
dences of  God  to  exercise  our  faith,  but  that  some  time  or  other 
it  can  not  be  discerned  ?  Is  the  immediate  testimony  of  God's 
Spirit  (which  some  would  make  the  only  evidence)  always  evi- 
dent, and  tlie  shinings,  sheddings,  and  actings  of  it  never  sus- 
pended, but  that  by  some  means  or  other  they  will  be  at  a  loss  ? 
Why  then  should  sanctification  be  excluded  as  a  doubtful  evi- 
dence, because  sometimes  it  is,  and  at  other  times  not,  discerned  ? 
I  know  there  are  some  who,  perceiving  the  conceived  uncertainty 
of  all  such  evidences,  have  therefore  found  out  a  strange  catholi- 
con  for  these  sick  times,  a  sure  way  of  evidencing  and  settling 
all  men's  consciences  in  a  way  of  peace  and  unshaken  assurance 
of  the  love  of  Christ ;  and  therefore  they  make  (which  I  name 
with  horror)  the  sight  of  corruption  and  sinful  perdition,  through 
the  promise  of  the  gospel,  the  certain  and  settled  evidence  of  life 
and  salvation,  which  opinion,  the  least  I  can  say  of  it  is,  that 
which  Calvin  said  in  the  like  case,  to  be  exundantis  in  mundam 
furoris  Dei  flageUnm.  Woe  to  the  dark  mountains  of  Wales, 
and  the  fat  valleys,  towns,  and  cities  in  England,  and  sea  coasts 
and  islands  in  America,  if  ever  this  delusion  take  place !  And 
yet  this  flame  begins  to  catch,  and  this  infection  to  spread;  and 

VOL.  III.  11 


122  THE    I\IOKALITY    OF    THE    SABBATH. 

therefore  I  find  IM.  Saltmarsli  and  W.  C.  to  speak  out,  and 
openly  to  own  that  which  the  Familists  in  former  times  have 
either  been  ashamed  or  afraid  to  acknowledge,  and  that  is  this, 
viz.,  that  the  promises  of  the  gospel  do  belong  to  a  sinner,  qua 
sinner,  or  as  a  sinner,  and  that  the  law  speaks  good  news  .to  a 
righteous  man,  quatenus  a  righteous  man,  but  the  gospel  quite 
contrary ;  it  is  to  a  man  quatenus  a  sinner,  not  as  a  regenerate 
man,  or  as  a  humble  man,  or  as  a  saint,  or  as  a  believer,  but  as 
a  sinner;  and  hence  they  infer,  that  a  Christian  will  never  have 
any  settled  peace,  but  be  off  and  on,  as  a  bone  out  of  joint,  in  and 
out,  a  reed  tossed  witii  the  wind,  never  knit  to  Christ,  if  they 
lay  hold  on  Christ  and  God's  love  under  any  other  consideration 
than  as  to  sinners ;  and  therefore,  though  they  see  no  good  in 
themselves,  though  they  be  not  humbled,  broken-hearted  sinners, 
(as  one  preacher  tells  them,)  nor  believing  sinners,  (as  another 
preacher  tells  them,)  yet,  if  they  see  themselves  sinners,  they 
must  know  a  sinner  is  the  proper  object  of  the  gospel,  and  there- 
fore this  is  ground  enough  to  believe ;  so  that  if  the  devil  tell  a 
man  that  he  is  no  saint,  if  the  soul  can  say,  I  am  a  sinner;  if  the 
devil  say,  Thou  art  a  hypocrite  ;  Ay,  but  a  hypocrite  is  but  a  sinner 
still ;  though  I  be  not  a  broken-hearted,  this  will  be  (they  say)  a 
refuge  of  peace  to  retreat  unto  in  all  temptations;  and  when  men 
have  learnt  this  lesson,  their  souls  will  not  be  m  and  out  any 
more,  but  have  constant  peace  ;  for  though  they  have  no  interest 
in  Christ  as  saints,  yet  they  have  real  interest  in  the  ])romises  of 
Christ  as  sinners ;  hence  also,  they  say,  that  no  minister  is  to 
threaten  or  declare  the  curse  and  wrath  of  God  against  drunkards 
and  sinners,  as  such,  until  first  Christ  be  oifered  in  the  gospel, 
and  they  refuse  him,  and  that,  if  any  do  this,  they  are  ministers 
of  the  Old  Testament,  not  of  the  New.  Sic  desinlt  in  piscem 
mulier  formosa.  Let  us  therefore  see  what  chaff  and  what  corn, 
what  truth  and  what  falsehood,  there  is  in  this  new  divinity. 

It  is  true,  1.  That  the  gospel  reveals  the  free  grace  and  love 
of  God,  the  death  of  Christ,  and  salvation  by  him  for  poor  sin- 
ners, and  that  all  those  tliat  are  or  shall  be  saved  are  to  ac- 
knowledge and  aggravate  God's  love  toward  them,  in  casting  his 
eye  upop  them  when  they  \vere  sinners,  notwithstanding  all  their 
sins  ;  this  the  Scripture  every  where  holds  forth.  (Rom.  v.  6,  7, 
1  Tim.  i.  15.)  2.  It  is  true,  also,  that  the  gospel  makes  an  offer 
of  Christ,  and  salvation  and  remission  of  sins  to  all  sinners,  where 
it  comes,  yea,  to  all  sinners,  as  sinners,  and  as  miserable,  yea, 
though  they  have  sinned  long  by  unbelief,  as  is  evident.  (Hos. 
xiv.  1.  Rev.  iii.  17.  Jer.  iii.  22.  Is.  Iv.  1.)  All  are  invited  to 
come  runto  these  waters  freely,  without  money  or  price.     These 


TITK    MORALITY    OF    THF.    SAF.BATn.  123 

tl,in<-s  no  man  doubts  of  that  knows  tl.o  gospel ;  but  the  question 
1  not   whether  remission  of  sin.s  and  reeoncihat.on  in  the  gospel 
be  o,;    0    inners.  but  whether  they  belong  '«  "»"-?  l'"™';^,^ 
a'eh- a.  sinners ;  not  whether  tliey  are  merited  by  Ch.;.st  s  death 
"Zoffe  ed  out  of  his  rieh    grace  immediately  to  smners    but 
w  ether  they  are  aetually  and  i.nmediately  "-;. -J"' - -^";,  f, 
may  ehallen-e  them  thus  as  the.r  own,  from  this  a,  tioni  a  tull 
risuffieieiiT evidence,  vi..,  because  they  are  -"-■-.  -,'^,'^--:- 
they  see  themselves  sinners.     For  we  grant  tliat  Jesu»  Chiist 
came  into  the  world  actually  to  save  ^-'"^«7' ^et  med.atelj  ly 
•aiili,  and  then  thev  may  see  salvation ;  that  he  justiheth  also  the 
I'oVlv.     But  how?    i,;,mediately?    No,  but  mediately  by  faiUi 
(Uom.'iii.  .5.)  and  that  where  sin  abounds,  grace  abounds.      lo 
V  1?    toallsinners?    No;  but  mediately  to  all  those  only  wd»  by 
f  .ill,  receive  this  grace.  (Rom.  v.  17  ;)  so  that  the  gospel  re^ eaU  no 
ctual  love  and  reconciliation  immediately  to  a  smner,  as  a  sinner, 
It  mediately  to  a  sinner,  as  a  believing  and  broken-hearted  sin- 
e    ;  and  the  Scripture  is  so  clear  in  this  point,  that  whoeve 
doubts  of  it  must  ccecntire  cum  sole,  and  we  may  say  to  them  a= 
Paul  to    the  Gahuians,  •' O,  foolish    men    who  hath  bewuched 
vou  that  you  should  not  see  this  truth.'"     For  though  Chris 
came  to  save  sinners,  yet  he  professeth  that  he  came  not   o  call 
he  righteous,  but  the  sick  sinners,  (JIatt.  ix   13;)   though  God 
justifi^th  the  ungodly,  yet  it  fe  snch  an  ungodly  ^^^^l^^f} 
in  him,  whose  faith  is  imputed  unto  righteousness,  (Roin.  in.  o  ,) 
thou-h  -race  abounds  where  sin  abounds,  yet  it  is  not  to  all  sin- 
ners: (fo^r  then  all  should  be  saved.)  but  to  such  as  receive  .abun- 
dance of  grace  by  faith,  (Rom.  v.  17  ;)  although  God  holds  forth 
Christ  to  be  a  propitiation  for  sinners,  yet  it  is  expressly  said  to 
be  mediately  through  faith  in  his  blood,  (Rom   in.  24,  20  ;)   al- 
tlwu.hthe  ScriptuiS  hath  concluded  all  under  sin  that  the  prom- 
se  iniclit  be  given,  yet  it  is  not  said  to  be  immediately  given  to 
sinnerl  as  sim.ers,  but  mediately  to  all  that  believe  ;  and  in  one 
word,  though  it  be  true  that  Christ  died  for  sinners  and  enemies, 
that  they  rai"ht  have  remission  of  sins,  (then  procured  and  mer- 
ited for  them,)  yet  we  never  actually  h.ave  nor  receive  tins  re- 
mission (and  consequently  can  not  see  it)  as  our  own  until  we  do 
believe  ;   for  unto  Ihis  truth   (saith  Peter)  do  all  the  prophets 
witness,  that  '•  whosoever  believeth  in  him  shall  receive  remission 
of  '^ins"  (Acts  X.  43;)  and  hence  it  .is,  that  as  all  the  prophe'^ 
pre^chLd  the  actual  favor  of  God  only  to  sinners  as  believers,  so 
ibe  apostles  never  preached  it  in  New  Testament  tmies  otherwise  ; 
and  hence  Peter  (Acts  ii.  38)  doth  not  tell  the  sorrowful  Jews 
that  they  were  sinners,  and  that  God  loved  them,  and  that  Christ 


124  TilK    MOIIALITY    OF    THE    SABBATH. 

had  died  for  them,  and  that  their  sins  were  pardoned,  because 
they  were  sinners;  but  he  first  exhorts  them  to  repent,  that  so 
they  might  receive  remission  of  sins  ;  nor  doth  Paul  tell  any  man 
that  salvation  belonged  to  him,  because  he  is  a  sinner,  but  if  thou 
believe  with  ail  thy  heart,  thou  shalt  be  saved.  (Rom.  x.  5-7.) 
If  the  love  of  God  be  revealed  to  a  sinner,  as  a  sinner,  this  must 
be  either,  1.  By  the  witness  of  the  law  ;  but  this  is  impossible,  for 
if  the  curse  of  God  be  herein  revealed  only  to  a  sinner,  as  a  sin- 
ner, then  the  love  of  God  can  not ;  but  the  law  curseth  every 
sinner.  (Gab  iii.  10.)  Or,  2.  By  the  light  and  witness  of  the 
gospel ;  but  this  cannot  be,  for  it  reveals  life  and  salvation  only 
to  a  believer,  and  confirms  the  sentence  of  the  law  against  such 
a  sinner  as  believes  not.  (John  iii.  17,  36.)  "  He  that  believes  not 
is  condemned  already,"  not  only  for  unbelief,  (as  some  say,)  for 
this  doth  but  aggravate  condemnation,  but  also  for  sin,  by  which 
man  is  first  condemned  before  he  believes,  if  the  apostle  may  be 
believed,  (Rom.  iii.  19  ;)  and  if  a  man  be  not  condemned  for  sin 
before  he  believe,  then  he  is  not  a  sinner  before  he  believe ;  for 
look,  as  Christ  hath  taken  away  any  man's  condemnation  in  his 
death,  just  so  hath  he  taken  away  his  sin.  3.  Or  else  by  the 
witness  and  testimony  of  God's  Spirit ;  but  this  is  flat  contrary 
to  what  the  apostle  speaks,  (Gal.  iii.  26,  with  iv.  6,)  "Ye  are  all 
the  sons  of  God  by  faith  in  Christ  Jesus;"  and  because  ye  are 
sons,  (not  sinners,)  "he  hath  sent  the  Spirit  of  his  Son,  crying, 
Abba,  Father,"  (Gal.  iv.  4-6 ;)  and,  verily,  if  the  love  of 
God  belong  to  sinners,  as  sinners,  then  all  sinners  shall  cer- 
tainly be  saved,  (for  a  quateuus  ad  omne  valet  conseqaentia  ;)  so 
that  by  this  principle,  as  sin  hath  abounded  actually  to  condemn 
all,  so  grace  hath  abounded  actually  to  save  all,  which  is  most 
pernicious  ;  nor  do  I  know  what  should  make  men  embrace  this 
principle,  unless  that  they  either  secretly  think  that  the  strait 
gate  and  narrow  way  to  life  is  now  wide  and  broad,  that  all  men 
shall  in  gospel  times  enter  in  thereat,  which  is  prodigious,  or  else 
they  must  imagine  some  Arminian  universal  redemption  and  rec- 
onciliation, and  so  put  all  men  in  a  salvable  and  reconciled 
estate  (such  as  it  is)  before  faith,  and  then  the  evidence  and 
ground  of  their  assurance  must  be  built  on  this  false  and  crazy 
foundation,  viz.,  Jesus  Christ  had  died  to  reconcile  (and  so  hath 
reconciled)  all  sinners. 

But  I  am  a  sinner, — 

And  therefore  I  am  reconciled.  If  this  be  the  bottom  of  this 
gospel  ministry  and  preaching  free  grace,  (as  doubtless  it  is  in 
some,)  then  I  would  say  these  things  only :  — 

1.  That  this  doctrine,  under  a  color  of  free  grace,  doth  as  much 


THE    MOUALITY    OK    THE    SAI'.nATII.  125 

vilify  and  take  off  the  price  of  free  grace  in  Christ's  death  as 
any  I  l^now  ;  for  what  can  vilify  this  grace  of  Christ  more,  than 
for  Christ  so  to  shed  his  blood  as  that  Peter  and  xVbraham  in 
heaven  shall  have  no  more  cause  to  thank  Jesus  Christ  for  his 
love  therein  than  Judas  and  Cain  in  hell  ?  it  being  e(iually  shed 
for  one  as  much  as  for  the  other. 

2.  That  this  is  a  false  bottom  for  faith  to  rest  ui)on  and  gather 
evidence  from  ;  for,  1.  If  Christ  hath  died  for  all,  he  will  then 
certainly  save  all;  for  so  Paul  reasons,  (Rom.  viii.  32,  and  vi. 
10  ;)  he  hath  given  his  Son  to  death  for  us  ;  how  shall  he  not  but 
with  him  give  us  all  other  things?  and  therefore  he  will  give 
faith,  and  give  repentance,  and  give  perseverance,  and  give  eter- 
nal life  also,  which  is  most  false.  If  he  did  not  pray  for  all,  then 
he  hath  not  died  for  all,  (John  xvii.  9  ;)  which  Scripture  never 
yet  received  scarce  the  show  of  a  rational  answer,  tiiough  some 
have  endeavored  it  with  all  willingness. 

3.  That  whereas  by  this  doctrine  they  would  clear  up  the  way 
to  a  full  and  settled  evidence  and  Christian  assurance,  they  do 
hereby  utterly  subvert  the  principal  foundation  of  all  settledness 
and  assurance  of  faith,  which  is  this,  viz.,  that  if  ^Jesus  Christ  be 
given  to  death  for  me,  then  he  will  certainly  give  all  other 
things  to  me.  If  we  were  reconciled  to  God  by  the  death  of  his 
Son,  much  more  shall  we  be  saved  by  his  life.  If  Christ  hath 
died  and  risen  for  us,  who  then  shall  condemn  ?  who  shall  then 
separate  us  from  God's  love?  (Rom.  viii.  32  ;  vi.  9,  10.)  But 
if  they  shall  hold  no  such  principles,  I  would  then  know  how  any 
man  can  have  evidence  of  this,  viz.,  that  God  loves  him,  and 
that  Christ  hath  died  for  him  while  he  is  a  sinner,  and  as  he  is 
a  sinner  ?  Or  how  any  minister  of  the  New  Testament  can  say 
to  any  man  (under  the  power  of  his  sins  and  the  devil)  that  lie 
is  not  condemned  for  his  sins,  but  that  God  loves  him,  and  that 
Christ  hath  died  for  him,  without  preaching  falsehoods,  and  lies, 
and  dreams  of  their  own  heart  ?  For,  1.  God  hath  not  loved  nor 
elected  all  sinners,  nor  hath  Christ  died  for  all  sinners.  2.  If 
every  man  be  in  a  state  of  condemnation  before  he  believe  the 
gospel,  then  no  man  can  be  said  to  be  in  a  state  of  reconciliation, 
and  that  God  hath  loved  him  until  he  refuse  the  gospel,  but 
every  man  is  in  a  state  of  condemnation  before  he  believe,  be- 
cause our  Saviour  expressly  tells  us,  that  by  faith  we  pass  from 
death  to  life,  (John  v.  24,)  and  he  that  hath  not  the  Son  hath 
not  life,  (1  John  v.  12;)  and  therefore,  if  those  be  ministers  of 
the  New  Testament  who  first  preach  to  all  the  drunkards  and 
whoremongers  and  villains  in  a  parish  that  God  loves  them,  and 
that   thev  are   reconciled  by  Christ's   death,  and   that  they  may 

11* 


126  THE    3I0RALITY    OF    THE    SABBATH. 

know  it  because  they  are  sinners,  then  let  the  heavens  hear,  and 
the  earth  know,  that  all  such  ministers  are  false  prophets,  and 
cry  Peace,  peace,  where  God  proclaims  wrath,  and  that  they 
acquit  them  whom  God  condemns  ;  and  if  they  be  ministers  of 
the  Old  Testament  spirit,  who  first  show  men  their  condemned 
estate,  and  then  present  God  as  wroth  against  them  while  they 
be  in  their  sin,  that  so  they  may  prize  and  fly  to  favor  and  free 
grace,  then  such  are  ministers  of  the  Old  Testament,  and  not  of  the 
New,  because  they  preach  the  truth ;  and  if  preaching  the  truth 
be  an  Old  Testament  ministry,  no  wise  man  then,  I  hope,  will 
desire  the  new  wine,  for  the  old  is  better.  While  the  lion  sleeps, 
and  God  is  silent,  and  conscience  slumbers,  all  the  beasts  and 
wild  sinners  of  the  world  (and  many  preachers  too)  may  think 
that  there  is  no  terror  in  God,  no  curse  or  wrath  upon  themselves, 
in  the  midst  of  the  rage,  increase,  and  power  of  all  their  sins  ; 
but  when  this  lion  roars,  and  God  awakens,  and  conscience  looks 
above  head,  they  shall  then  see  how  miserably  they  have  been 
deceived  ;  they  may  slight  sin,  abolish  condemnation,  talk  of  and 
wonder  at  free  grace  now,  and  believe  easily,  because  they  are 
sinners ;  but  certainly  they  shall  be  otherwise  minded  then. 
Some  men  may  have  good  ends  in  preaching  God's  free  grace 
after  this  manner  in  the  gospel,  and  make  the  gospel  a  revelation 
of  God's  actual  love  to  sinners,  as  sinners,  and  make  a  Chris- 
tian's evidence  of  it  nothing  else  but  the  sight  of  his  sin,  and  of 
his  being  under  the  power  of  it ;  but  little  do  they  think  what 
Satan,  the  father  of  this  fiilse  doctrine,  aims  at,  which  are  these 
four  things  chiefly  :  — 

1.  That  sanctification,  faith,  etc.,  might  be  no  evidence  at  all 
to  a  Christian  of  a  good  estate,  for  this,  they  say,  is  a  doubtful 
evidence,  and  an  unsettling  way  of  assurance  ;  because  they  will 
hereby  be  as  bones  out  of  joint,  in  and  out ;  humbled  to-day,  and 
then  comforted  ;  but  hard  hearted  to-morrow,  and  then  at  a  loss ; 
whereas  to  see  one's  self  a  sinner,  that  is  a  constant  evidence, 
for  we  are  always  sinners,  and  the  gospel  j)roclaims  peace  to 
sinners,  as  sinners. 

2.  That  so  men  may  keep  their  lusts  and  sins,  and  yet  keep 
their  peace  too ;  for  if  peace  be  the  portion  of  a  man  under  the 
power  of  sin  and  Satan,  look  then,  as  he  may  liave  it,  why  may 
he  not  keep  it  upon  the  same  terms?  And  therefore  W.  C. 
saith,  that  if  conscience  object,  thou  art  a  hypocrite,  (perhaps 
truly  ;)  yet  a  hypocrite  is  l3ut  a  sinner,  and  God's  love  belongs 
to  sinners,  as  sinners.  And  if  this  be  thus,  what  doth  this  doc- 
trine aim  at  but  to  reconcile  God  and  Belial,  Christ  and  Mam- 
mon;  not  only  to  open  the  door  to  all  manner  of  wickedness, 
but  to  comfort  men  therein? 


THE    MOKALITV    OF    TIIK    SABBATH.  127 

3.  That  so  he  may  bring  men  in  time  purposely  to  sin  the 
more  freely,  tliat  so  they  may  have  the  clearer  evidence  of  the 
love  of  God  ;  for  if  God's  love  be  revealed  to  sinners,  as  sinners, 
then,  the  more  sinful,  the  more  clear  evidence  he  hath  of  God's 
love  ;  and  therefore  one  once  entangled  with  these  delusions 
was  induced  to  commit  a  gross  wickedness,  that  more  full  assur- 
ance miglit  be  attained. 

4.  That  so  the  true  preaching  and  ministry  of  the  gospel  of 
God's  free  grace  might  be  abolished,  (at  least  despised,)  which 
is  this,  viz.,  thou  poor,  condemned  sinner,  here  is  Christ  Jesus, 
and  with  him  eternal  remission  of  sins  and  reconciliation,  if  thou 
believe  and  receive  this  grace  offered  humbly  and  thankfully, 
for  this  is  gospel.  (Matt,  xxviii.  19.  jNIark  xvi.  IG.  Rom.  x. 
5-8  ;  iii.  24,  25.  Acts  viii.  37.)  And  hence  M.  W.  C.  hath 
these  words,  '•  That  if  the  gospel  hold  forth  Clirist  and  salvation 
upon  believing,  (as  many,  saith  he,  preach,)  it  were  then  little 
better  tidings  than  the  law."  Ah,  wretched  and  unworthy  speech, 
that  when  Jesus  Christ  himself  would  show  the  great  love  of 
God  unto  the  world.  (John  iii.  16,)  he  makes  it  out  by  two  ex- 
pressions of  it.  1.  That  the  Father  sent  his  only  Son.  2.  That 
whosoever  did  believe  in  him,  (or  if  they  did  believe  in  him,) 
they  should  have  eternal  life.  The  Lord  shows  wonderful  love, 
that  whoever  believe  may  have  Christ  and  eternal  life  by  believ- 
ing ;  but  this  doctrine  breathing  out  God's  dearest  love,  by  this 
man's  account  is  little  better  than  law,  which  breathes  out  nothing 
but  wrath.  But  why  doth  he  speak  thus  ?  Because  (saith  he) 
it  is  as  easy  to  keep  the  ten  commandments  as  to  believe  of 
one's  self.  Very  true,  as  to  believe  of  one's  self.  But  what  is 
this  against  the  preaching  and  holding  forth  Christ  and  salvation 
upon  condition  of  believing  ?  For  is  not  this  preaching  of  the 
gospel  the  instrument  and  means  of  working  that  faith  in  us 
which  the  Lord  requires  of  us  in  the  gospel  ?  And  must  not 
Jesus  Christ  use  the  means  for  the  end  ?  Were  not  those  three 
thousand  brought  into  Christ  by  faitli,  by  Peter's  promise  of 
remission  of  sins  upon  their  repentance  ?  "Were  not  many  filled 
with  the  Holy  Ghost  when  tliey  heard  this  gospel  thus  preached 
upon  condition  of  believing?  (Acts  x.  43.)  Doth  not  tlie  apos- 
tle say,  that  the  gospel  is  the  power  of  God  to  salvation,  because 
therein  is  Chi-ist's  righteousnesss  revealed  (not  to  sinners,  as 
sinners)  but  from  faith  to  faith  ?  The  condition  of  works  is 
impossible  to  be  wrought  in  us  by  the  Spirit,  but  the  condition 
of  iaith,  (though  it  be  impossible  for  us  to  work  it  in  our  hearts,) 
yet  it  is  possible,  easy,  and  usual  for  God  to  work  it  by  requir- 
ing of  it,  (Jer.  iii.  22.)  which  is  no  prejudice  to  God's  free  grace, 


128  THE    MORALITY    OF    THE    SABBATH. 

because  faith  is  jiurposely  required  and  wrouglit,  because  it 
chiefiy  honors  and  advanceth  free  grace.  (Rom.  iv.  IG.)  The 
promise  is  of  faith,  that  it  might  be  by  grace.  If  Mr.  W.  C. 
will  not  preach  Chi-ist  upon  believing,  how  will  lie  or  any  man 
else  preach  it  ?  Will  they  tell  all  men  that  God  loves  them, 
and  that  Christ  hath  died  for  them,  and  that  he  that  gives 
grace  and  salvation  will  work  faith  in  them  ?  Truly,  thus  W. 
C.  seems  to  alfirm  ;  but  if  they  shall  preach  so  to  all  sinners,  as 
sinners,  and  tell  them  absolutely  God  will  work  faith  in  them 
also,  I  suppose  that  the  church  walls,  and  plentiful  and  abundant 
experience,  would  testify  against  this  falsehood  ;  and  the  Scrip- 
ture testities  sufficiently  that  every  man  shall  not  have  faith  to 
whom  the  gospel  is  preached.  Now,  I  do  beseech  the  God  and 
Father  of  lights  to  pity  his  straying  servants,  who  are  led  into 
those  deep  and  dangerous  delusions  through  feeble  mistake  of  the 
true  difference  between  Old  and  New  Testament  ministries,  and 
that  he  would  pity  his  people  for  whose  sins  God  hath  let  loose 
these  blinding  and  hardening  doctrines,  by  means  of  which  they 
are  tempted  to  receive  that  as  the  gospel  of  truth  which  is  but 
a  mere  lie,  and  to  take  that  as  an  evidence  of  salvation  that  is,  in 
truth,  the  evidence  of  perdition  and  condemnation,  as  hath  been 
shown. 

Tliesis  118.  The  second  thing  remains  to  be  cleared,  whether 
sanctification  may  not  be  a  first  evidence,  and  therefore  more 
than  a  carnal  inferior  and  last  evidence,  as  M.  Saltmarsh  calls 
it;  for  if  it  be  (not  a  doubtful)  but  a  clear  and  certain  evidence 
in  itself,  (as  hath  been  proved,)  why  may  it  not  be  a  first  evidence  ? 
Why  may  not  the  Spirit  of  God,  who  works  it  in  a  person  justi- 
fied, first  reveal  it  as  an  evidence  that  he  is  justified  ?  What 
mortal  man  can  limit  the  Spirit  of  God  to  what  evidence  he  shall 
first  bring  into  the  conscience  of  a  justified  estate?  For  let  sanc- 
tification be  taken  in  the  largest  sense  for  any  work  of  saving 
grace  wrought  in  the  elect,  (whether  in  vocation  to  faith,  or  in 
sanctification,  which,  strictly  taken,  follows  our  justification  by 
faith,)  and  take  evidence  not  for  evidence  of  the  objwt,  (for  Christ 
Jesus  in  his  free  grace  must  be  seen  first  as  the  ground  on  which 
faith  rests,)  but  for  evidence  of  testimony  to  the  subject,  and 
then  I  thus  argue,  that  this  first  evidence  of  special  actual  love 
in  beholding  God's  free  grace  to  a  sinner  is  either,  — 

1.  Without  being  of  faith  and  other  graces  ;  — 

Or,  2.  Without  the  seeing  of  them  only,  the  eye  looking  up 
to  Christ  and  free  grace. 

But  this  first  evidence  is  not  without  the  being  of  faith  and 
holiness,  for  then  it  should  be  to  a  man  actually  under  the  power 


THE    MORALITY    OF    THE    SABBATH. 


120 


of  sin,  and  his  filtliv  lusts,  and  the  devil ;  which  hath  been 
ah-eady  proved  in  the  former  Thesis  to  be  a  mere  delusion  ;  there 
being  no  such  word  of  the  gospel  which  reveals  God's  free  love 
and  actual  reconciliation  to  a  sinner,  as  a  sinner,  and  as  under 
the  power  of  his  sins,  but  the  gospel  rather  reveals  the  quite  contra- 
ry ;  and  to  affirm  the  witness  of  the  Spirit  clears  this  up,  is  to  pre- 
tend a  testimony  of  the  Spirit  contrary  to  the  testimony  of  the 
word  ;  and  yet  I  strongly  fear,  and  do  fully  believe,  that  this  is 
the  first  evidence  which  men  plead  for,  viz.,  to  see  God's  love 
toward  them,  while  they  neither  see  grace  nor  any  change  of 
heart  in  them  ;  or  have  grace,  but  are  still  under  the  dominion 
of  their  sin. 

And  on  the  other  side,  if  any  affirm  that  this  evidence  is  not 
without  the  being  of  grace,  but  only  without  the  seeing  of  it,  so 
that  a  Christian's  first  evidence  is  the  feeling  of  God's  free  grace 
out  of  himself,  without  seeing  any  faith  or  grace  in  himself,  and 
seeing  nothing  else  but  sin  in  himself,  this  I  confess  is^  nearer 
the  truth,  but  it  is  an  error  which  leads  a  man  to  a  precipice,  and 
near  unto  the  pit ;  for  if  this  be  so,  then  these  things  will  una- 
voidably follow  :  — 

1.  That  a  Christian  must  see  the  love  of  God  toward  him 
in  Christ,  and  yet  must  not  see  himself  to  be  the  person  to  whom 
this  love  only  belongs  ;  for  (according  to  this  very  opinion  itself) 
it  belongs  only  to  a  believer,  and  one  that  hath  the  being  of  grace, 
and  not  to  a  sinner,  as  a  sinner. 

2.  Then  a  Christian  must  not  see  the  love  of  Christ  and  free 
grace  of  God  by  that  proposition  or  testimony  of  the  Spirit  which 
reveals  it,  and  that  is  this,  Tu  ji delis,  (Thou  behever,)  called  and 
sanctified,  art  freely  beloved :  and  thus  a  man  must  not  see  his 
estate  good  by  the  light  of  the  Spirit ;  nay,  thus  a  Ciiristian  must 
receive  the  testimony  of  the  Spirit,  which  assures  him  that  he  is 
loved  without  understanding  the  meaning  of  the  Spirit ;  which  is, 
(not  thou  sinner,  as  such,)  but  thou,  believer,  art  beloved  ;  not  thou 
that  hast  no  grace,  but  thou  that  hast  the  being  of  it,  art  beloved. 

3.  Then  the  first  evidence  is  built  upon  a  mere  weakness,  nay, 
upon  an  untruth  and  falsehood ;  for  it  is  a  mere  weakness  not  to 
see  that  which  we  should  see,  viz.,  the  being  of  faith  and 
grace  in  the  heart,  in  which  respect  the  promise  is  sealed ;  and  if 
any  man,  by  not  seeing  it,  shall  think  and  say  there  is  no  grace, 
no  faith,  no  sanctification,  and  now  he  sees  God's  love  to  such  a 
one,  and  he  thinks  himself  to  be  such  a  one,  when  he  sees 
God's  free  grace,  and  hath  this  first  evidence,  it  is  a  falsehood 
and  an  untruth,  for  it  is  supposed  to  be  there  in  the  being  of  it 
all  this  while.     Suppose,  therefore,  that  some  Christians,  at  their 


130  THE    MORALITY    OF    THE    SABBATH. 

first  return  and  conversion  to  God,  or  afterward,  Lave  grace  and 
faith,  but  see  it  not  in  their  assurance  of  God's  love,  (the  emi- 
nency  of  tlie  object  and  good  of  it  swallowing  up  their  thoughts 
and  hearts  from  attending  themselves,)  yet  tlie  question  is  quo 
jure  ;  they  do  not  see,  nay,  should  not  see  and  take  notice  of 
the  being  of  them  in  themselves.  Is  not  this  a  mere  weakness 
and  falsehood  which  is  now  made  the  mystery  of  this  first  evi- 
dence, and  indeed  somewhat  like  Cusanus's  summa  sapientia, 
which  he  makes  to  be  this,  viz.,  attingere  illud  quod  est  inattin- 
gibile  inaUlngihiUter^  that  a  Christian  must  see  and  touch  God's 
deep  love,  and  yet  neither  see,  nor  touch,  nor  feel  any  change  in 
himself,  or  any  being  of  grace,  when  in  truth  it  is  there,  in 
which  respect  also  God's  free  grace  and  love  is  revealed  ? 

4.  If  this  be  the  first  evidence,  then  no  minister,  no,  nor  any 
apostle  of  Christ  Jesus,  can  give  any  first  evidence  of  God's 
love  by  the  ordinary  dispensation  of  the  gospel ;  for  although  a 
minister  may  say.  Thou  art  a  sinner,  therefore  the  Lord  Jesus 
may  save  thee,  yet  he  can  not  say  upon  that  ground  that  there- 
fore the  Lord  Jesus  will  save  him,  for  then  every  sinner  should 
be  saved.  No  minister  can  say  to  any  unbeliever,  Christ  hath 
redeemed  thee,  therefore  believe ;  or  say  absokitely.  Thy  sins  are 
pardoned ;  for  then  he  should  preach  contrary  to  the  word,  which 
expressly  tells  us,  that  he  that  believes  not  is  already  con- 
demned. No  minister  can  say  God  will  work  faith  in  all  you 
that  are  sinners,  as  hath  been  shown  ;  but  they  can  say.  Thou, 
believer,  art  pardoned  ;  thou  art  sanctified,  art  reconciled,  etc.  It 
is  therefore  an  evil  speech  of  one  lately  in  print,  who  calls  that 
a  bastard  assurance,  arising  from  a  lying  spirit,  which  first  pro- 
ceeds from  the  sight  of  any  grace,  and  thence  concludes  they  are 
justified  and  shall  be  saved.  For  I  would  thus  argue,  that  this 
work  of  grace  (suppose  love  to  the  saints,  hunger  and  thirst  after 
righteousness,  universal  respect  to  all  God's  commandments,  etc.) 
is  either  common  to  hypocrites,  and  unsound,  or  else  it  is  pecu- 
liar to  the  elect  and  sincere.  If  the  first,  then  it  can  not  be 
either  first  or  second  evidence  ;  it  can  be  no  evidence  at  all, 
either  without  or  with  seeing,  first,  God's  free  love  to  sinners,  as 
sinners  ;  if  the  second,  then  either  God's  promise  (made  to  such 
as  are  hungry  and  humble,  and  have  a  work  peculiar  to  God's 
elect  in  them)  must  be  false,  (which  is  blasphemous  to  imagine,) 
or  else,  whensoever  it  is  seen,  whether  first  or  last,  it  must  needs 
be  a  most  blessed,  and  sweet,  and  sure  evidence  ;  for  when  we  say 
that  such  a  work  of  grace  may  be  a  first  evidence,  we  do  not 
mean  as  if  the  work,  simply  considered  in  itself,  could  give  in  any 
evidence,  but  only  as  the  free  promise  of  grace  is  made  to  such 


Till-:    .MOllALITi'    OF    TllK    .SADUATII.  131 

as  luu-e  such  a  work  of  grace  ;  this  promise,  we  say,  to  such  per- 
sons, whensoever  they  see  this  work,  gives  in  full  and  clear 
<iviclence  of  their  blessed  estate.  And  if  the  word  of  grace  4i)  a 
sinner,  as  a  sinner,  may  give  in  a  tirst  evidence,  (as  some  inia- 
•zine,)  then  much  more  may  it  give  in  evidence  where  there  is 
not  only  the  word  of  grace,  but  also  the  Spirit  of  grace,  yea.  the 
work  of  grace,  to  assure  the  conscience  ;  and  for  any  to  aihrm 
that  faith'and  sanctification  are  good  evidences,  if  justitication  be 
}ii-st  evident,  is  but  a  quirk  of  frothy  wit;  for  it  may  be  as 
safely  atiirmed,  on  the  contrary,  that  justification  is  a  good  evi- 
dence, if  faith  and  sanctification  be  first  evident,  for  it  is  not  these 
simply,  but  the  promise  which  is  our  evidence,  which  is  never  to 
a  sinner,  as  »;uch.  I  shall  therefore  conclude  these  things  with 
showing  the  true  grounds  of  et!ectual  evidence  of  the  love  of  Christ. 
Thesis  119.  The  free  grace  of  God  in  Christ  (not  works)  is 
the  only  sure  foundation  of' justifying  faith,  or  upon  which  faith 
is  built.  (Rom.  iii.  2-1,  25.  1  Pet.  ii.  4-6.  Matt.  xvi.  18.) 
This  free  grace  therefore  must  first  be  revealed  by  the  Spirit  of 
God  in  the  ministry  of  the  gospel  in  order  unto  faith,  (Rom.  x. 
14,  15  ;  Eph.  i.  13,)  which  general  revelation  of  free  grace  some 
make  to  be  the  first  evidence  on  which  faith  rests,  and  thus  far  it 
is  true ;  but  now^  this  free  grace  is  revealed  two  ways  :  — 

1.  In  the  free  otfer  of  it  to  be  our  own  by  receiving  it.  (Acts 
X.  43.     Gal.  ii.  16.) 

2.  In  the  free  promise  of  it,  revealing  it  as  our  own  already, 
having  actually  and  etfectually  received  it.  (John  i.  12.  Rom. 
V.  1,2.     1  John  V.  12.) 

The  free  offer  of  grace  (containing  God's  call,  commandment, 
and  beseechings  to  believe  and  be  reconciled)  gives  us  right  to 
this  possession  of  Christ,  or  to  come  and  take,  and  so  possess, 
Christ  Jesus  by  faith.  (Jer.  iii.  22.  1  Cor.  i.  9.  Rom.  i.  5,  6.) 
The  free  promise  of  grace  (containing  revealed  immutable  pur- 
l)0ses  and  actual  assurances  of  present  and  future  grace)  gives  us 
right  to  the  fruition  of  Christ,  or  to  enjoy  Christ  as  a  free  gift 
when  it  is  offered;  the  command  and  desire  of  the  donor  to  re- 
ceive it  to  be  our  own,  gives  riglit,  and  power  to  possess  it ;  and 
when  it  is  received,  his  promise  to  us,  assuring  us  that  it  is  and 
shall  continue  our  own,  gives  us  right  and  privilege  to  enjoy  it 
and  make  use  of  it.  For  by  two  immutable  things  (the  promise 
confirmed  by  oath)  we  have  strong  consolation  who  have  fled  for 
refuge  to  the  hope  before  us.  (Heb.  vi.  17-19.)  The  free  offer 
is  the  first  ground  of  our  faith,  why  we  receive  Christ  to  be  our 
own  ;  but  the  free  promise  is  the  first  ground  of  the  assurance  of 
faith,  why  we  are  assured  and  persuaded  that  he  is  our  own 


132  THE    MORALITY    OF   THE    SABBATH. 

already;  for  the  gospel  contains  three  things:  1.  The  revela- 
tion of  Christ.  2.  The  offer  of  Christ.  3.  The  promise  of 
Clirist  to  all  those  that  receive  this  offer.  Hence  faith  (which 
runs  parallel  with  the  gospel,  the  proper  object  of  it)  first  sees 
Christ ;  secondly,  receives  Clirist ;  thirdly,  is  assured  of  the  love 
of  Christ,  having  received  him. 

The  free  offer  of  grace  being  made  to  the  soul,  because  it  is 
poor  and  sinful,  cursed  and  miserable,  and  that  therefore  it 
would  receive  Christ,  hence  it  is  that  in  this  respect  the  soul  is 
not  bound  first  to  see  some  good  in  itself  and  so  to  receive  him, 
but  rather  is  bound  (at  first  breathings  of  God  upon  it)  rather  to 
see  no  good,  i.  e.,  nothing  but  sin  and  perdition,  death  and  dark- 
ness, enmity  and  weakness,  and  therefore  to  receive  him.  (Luke 
xiv.  21.  Rev.  iii.  17,  18.  Gal.  iii.  21.  Rom.  xi.  32.  Hos.  xiii. 
3.)  But  the  promise  of  free  grace  being  actually  given  to  the 
soul,  (and  not  declared  only  as  it  is  in  the  free  offer,  because  it 
hath  received  Christ  already,  by  which  he  is  actually  its  own,) 
hence  it  is,  that  in  this  respect  the  soul  is  bound  to  see  some 
good  or  saving  work  of  grace  in  itself  first,  and  so  embrace  and 
receive  the  promise  and  Christ  Jesus  in  it.  So  that  although,  in 
receiving  Christ  to  be  our  own,  we  are  to  see  no  good  in  our- 
selves wherefore  we  should  receive  him  or  believe  in  him,  yet, 
in  receiving  him  as  our  own  already,  we  must  first  see  some 
good,  (the  work  of  free  grace  in  us,)  or  else  we  have  no  just 
ground  thus  to  receive  him.  No  man  can  challenge  any  promise 
belonging  to  him  without  having  a  part  in  Christ,  the  foundation 
of  them ;  no  man  can  have  Christ  but  by  receiving  of  him,  or 
believing  in  him.  (John  i.  12.)  Hence,  therefore,  they  that  say 
that  the  first  evidence  of  God's  love  and  free  grace  or  actual  fa- 
vor is  to  a  sinner,  as  a  sinner,  had  need  consider  what  they  say  ; 
for  is  it  to  a  sinner  as  possessed  with  Christ  and  receiving  of 
him,  or  as  dispossessed  of  Christ,  not  having  of  him,  but  rather 
refusing  and  rejecting  of  him  ?  If  they  say  the  first,  they  then 
speak  the  truth ;  but  then  they  raze  down  their  own  pernicious 
principle,  that  Christ  and  God's  love  belongs  to  them,  as  sinners. 
If  they  affirm  the  latter,  then  they  do  injuriously  destroy  God's 
free  grace  and  the  glory  of  Christ,  who  think  to  possess  promises 
without  possessing  Christ,  or  to  have  promises  of  grace  without 
having  Christ  the  foundation  of  them  all.  For,  though  the  com- 
mon love  of  God  (as  the  bare  ofi'er  of  grace  is)  may  be  manifested 
without  having  Christ,  yet  special,  actual  love  can  not  be  actually 
our  own,  without  having  and  first  receiving  of  him  ;  and  if  the 
Spirit  of  God  convince  the  world  of  sin  (and  consequently  of 
condemnation)  while  they  do  not  believe,  (John  xvi.  9,)  I  wonder 


illK    .MUlvALIiV    Ol     Tin:    SAIUJATH.  {33 

how  it  Clin  then  convince  them  of  pardon  of  sin  and  reconcihation 
before  they  do  beheve  ?  unless  we  will  imagine  it  to  be  a  lying 
spirit,  which  is  blasphemous.  Tiiese  things  not  considered  of, 
have  and  do  occasion  much  error  at  this  day  in  the  point  of  evi- 
dencing, and  hath  been  an  inlet  of  deep  delusion,  and  open  gaps 
have  been  made  hereby  to  the  loose  ways  and  depths  of  Familisni 
and  gross  Arminianism,  and  therefore,  being  well  considered  of, 
are  sulhcient  to  clear  up  the  ways  of  those  faithful  servants  of 
tlie  Lord,  (who  dare  not  sow  pillows,  nor  cry  peace  to  the  wicked, 
niuch  less  to  sinners,  as  sinners,)  both  from  the  slanderous  impu- 
tation of  legal  ministrations  after  an  Old  Testament  manner,  as 
also  of  making  Morks  the  ground  of  faith,  or  the  causes  of  assur- 
ance of  faith:  tlic  free  offer  being  the  ground  of  the  one,  and 
the  free  promise  tiie  cause  and  ground  of  the  other.  Briefly, 
tlierefore,  — 

1.  The  free  ofier  of  grace  is  the  first  evidence  to  a  poor  lost 
sinner  that  he  may  be  beloved. 

2.  The  receiving  of  this  offer  by  faith  (relatively  considered  in 
respect  of  Christ's  spotless  righteousness)  is  the  first  evidence 
showing  why  he  is  beloved,  or  what  hath  moved  God  actually  to 
love  him. 

3.  The  work  of  sanctification  (which  is  the  fruit  of  our  receiv- 
ing this  ofiTer)  is  the  first  evidence  showing  that  he  is  beloved. 

If,  therefore,  a  condemned  sinner  be  asked  whether  God  may 
love  him,  and  why  he  thinks  so,  he  may  answer.  Because  Jesus 
Christ  is  held  forth  and  offered  to  such  a  one.  If  he  be  further 
asked,  why  or  what  he  thinks  should  move  God  to  love  him,  he 
may  answer,  Because  I  have  received  Christ's  righteousness 
offered,  for  which  righteousness'  sake  only  I  know  I  am  beloved, 
now  I  have  received  it.  If  he  be  asked,  lastly,  how  he  knows 
certainly  that  he  is  beloved,  he  may  answer  safely  and  confi- 
dently, Because  I  am  sanctii^ed ;  I  am  poor  in  spirit,  therefore 
mine  is  the  kingdom  of  heaven  ;  I  do  mourn,  and  therefore  I  shall 
be  comforted ;  I  do  hunger  and  thirst,  and  therefore  I  shall  be 
satisfied,  etc.  We  need,  in  time  of  distress  and  temptation,  all 
these  evidences ;  and  therefore  it  is  greatest  wisdom  to  pray  for 
that  Spirit  which  may  clear  them  all  up  unto  us,  rather  than  to 
contend  which  should  be  the  first. 

And  thus  we  see  that  the  whole  moral  law  is  our  rule  of  life, 
and  consequently  the  law  of  the  Sabbath,  which  is  a  branch  of 
this  rule.  We  now  proceed  to  show  the  third  branch  of  things 
generally  and  primarily  moral. 

Thesis  120.  Thirdly,  not  only  a  day,  nor  only  a  rest  day,  but 
the  rest  day,  or  Sabbath  day,  (which  is  expressed  and  expressly 
VOL.  III.  12 


134  tHE    MORALITY    OF    THE    SAB13AT1!. 

interpreted  in  the  commandment  to  be  the  seventh  day,  or  a 
seventh  day  of  God's  determining,  and  therefore  called  the  Sab- 
bath of  the  Lord  our  God,)  is  here  also  enjoined  and  commanded, 
as  generally  moral.  For  if  a  day  be  moral,  what  day  must  it  be? 
If  it  be  said,  that  any  day  which  human  wisdom  shall  determine, 
whether  one  day  in  a  hundred  or  a  thousand,  or  one  day  in  many 
years ;  if  this  only  be  generally  moral,  then  the  rule  of  morality 
may  be  broken,  because  the  rule  of  equality  may  be  thus  broken 
by  human  determination  ;  for  it  may  be  very  unequal  and  unjust 
to  give  God  one  day  in  a  hundred  or  a  thousand  for  his  worship, 
and  to  assume  so  many  beside  to  ourselves  for  our  own  use. 
There  is,  therefore,  something  else  more  particularly,  yet  prima- 
rily, moral  in  this  command,  and  that  is  the  Sabbath  day,  or  such 
a  day  wherein  there  appears  an  equal  division  and  a  fit  propor- 
tion between  time  for  rest  and  time  for  work,  a  time  for  God  and 
a  time  for  man,  and  that  is  a  seventh  day  which  God  determines. 
A  fit  proportion  of  time  for  God  is  moral,  because  equal ;  man 
can  not  determine  nor  set  out  this  proportion  ;  God  therefore  only 
can  and  must.  A  day  therefore  that  he  shall  determine  is  moral , 
and  if  he  declares  his  determination  to  a  seventh,  a  seventh  day 
is  therefore  moral.  Gomarus  confesseth  that,  by  the  analogy  of 
this  commandment,  not  one  day  in  a  thousand,  or  when  man 
pleaseth,  but  that  one  day  in  seven  is  moral,  at  least  equal,  fit, 
and  congruous  to  observe  the  same  ;  and  if  the  analogy  he  speaks 
of  ariseth  virtute  mandati  divini,  or  by  virtue  of  God's  command- 
ment, the  cause  is  in  effect  yielded  ;  but  if  this  analogy  be  made 
virtute  libertatis  humance,  so  that  human  liberty  may  do  well  to 
give  God  one  in  seven,  (because  the  Jews  did  so,  and  why  should 
Christians  be  more  scant  ?)  then  I  see  not  but  human  liberty  may 
assume  power  to  itself  to  impose  monthly  and  annual  holy  days 
as  well,  because  the  Jews  had  their  new  moons  and  yearly  festi- 
vals ;  and  by  analogy  thereof,  why  may  not  Christians  who  have 
more  grace  poured  out  upon  them,  and  more  love  shown  unto 
them  under  the  gospel,  hold  some  meet  proportion  with  them 
therein  also,  as  well  as  in  Sabbaths  ?  But  it  can  never  be  proved 
that  God  hath  left  any  human  wisdom  at  liberty  to  make  holy 
days,  by  the  rule  of  Jewish  proportions.  Beside,  if  human  wis- 
dom see  it  meet  and  congruous  to  give  God  at  least  one  day  in 
seven,  this  wisdom  and  reason  is  either  regulated  by  some  law, 
and  then  it  is  by  virtue  of  the  law  of  God  that  he  should  have 
one  day  in  seven,  or  it  is  not  regulated  by  a  law,  and  then  we  are 
left  to  a  loose  end  again,  for  man  to  appoint  what  day  he  sees 
meet  in  a  shorter  or  a  longer  time,  his  own  reason  being  his  only 
law  ;  and  this  neither  Gomarus  nor  the  words  of  the  command- 


THE    MORALITY    OF   TIIIC    SABHATH.  13J 

mcnt  Avill  allow,  which  sets  and  fixeth  the  day,  which  we  see  is 
one  day  in  seven,  which  not  man,  but  God,  shall  determine,  and 
therefore  called  the  Sabbath  of  the  Lord  our  God. 

Thesis  121.  The  hardest  knot  herein  to  unloose  lies  in  this, 
to  know  whether  a  seventh  day  in  general  which  God  shall  de- 
termine, or  that  particular  seventh  day  from  the  creation,  be  here 
only  commanded  :  the  first  seems  (in  Mr.  Primrose's  apprehen- 
sion) to  writhe  and  rack  the  words  of  the  commandment ;  the 
second  (if  granted)  abolisheth  our  Christian  Sabbaths. 

Thesis  122.  For  clearing  up  of  this  dithculty,  therefore,  and 
leaving  the  dispute  of  the  change  of  the  Sabbath  to  its  proper  place, 
it  may  be  made  good,  that  not  that  seventh  day  from  the  crea- 
tion, so  much  as  a  seventh  day  which  God  shall  determine,  (and 
therefore  called  the  seventh  day,)  is  primarily  moral,  and  there- 
fore enjoined  in  this  commandment ;  for  which  end  let  these  things 
be  considered  and  laid  together. 

1.  Because  the  express  words  of  the  commandment  do  not 
run  thus,  viz.,  "  Remember  to  keep  holy  that  seventh  day,"  but 
more  generally,  "  the  Sabbath  day  ;  "  it  is  in  the  beginning,  and  so 
it  is  in  the  end  of  this  commandment,  where  it  is  not  said,  that 
God  blessed  that  seventh  day,  but  the  Sabbath  day  ;  by  which 
exj)ression  the  wisdom  of  God,  as  it  points  to  that  particular  sev- 
enth day,  that  it  should  be  sanctified,  so  it  also  opens  a  door  of 
liberty  for  change,  if  God  shall  see  meet,  because  the  substance 
of  the  commandment  doth  not  only  contain  that  seventh  day,  but 
the  Sabbath  day,  which  may  be  upon  anotlier  seventh,  as  well  as 
upon  that  which  God  appointed  first  ;  and  that  the  substance  of 
the  command  is  contained  in  those  first  words,  "  Remember  the 
Sabbath  day  to  keep  it  holy,"  may  appear  from  the  repetition  of 
the  same  commandment,  (Deut.  v.  12,)  where  these  words,  "'As 
the  Lord  thy  God  commanded  thee,"  are  immediately  inserted 
before  the  rest  of  the  words  of  the  commandment  be  set  down, 
to  show  thus  much,  that  therein  is  contained  the  substance  of 
the  fourth  command ;  the  words  following  being  added  only  to 
press  to  the  duty,  and  to  point  out  the  particular  day,  which  at  that 
time  God  would  have  them  to    observe. 

2.  Because  in  the  explication  of  those  words  (the  Sabbath)  it 
is  not  called  "  that  seventh,"  but  "  the  seventh,"  for  so  the  words 
run  :  "  Six  days  shalt  thou  labor,  but  the  seventh  day  is  the  Sab- 
bath of  the  Lord  thy  God,"  the  meaning  of  which  is  this  much,  to 
wit,  that  man  taking  six  days  to  himself  for  labor,  that  he  leave 
the  seventh  to  be  the  Lord's.  Now,  unless  any  can  show 
that  no  other  day  but  that  seventh  could  be  the  seventh  for  rest, 
nor  no  other  six  days  but  those  six  going  before  that  seventh  could 


136  THE  MORALITY  OF  THE  SABBATH. 

be  the  six  days  for  labor,  tliey  can  never  prove  that  this  fourth 
commandment  hath  only  a  respect  to  that  particular  seventh,  and 
it  is  no  small  boldness  necessarily  to  limit  where  God  hath  left 
free  ;  for  we  know  that,  if  God  will,  man  may  take  other  six  days 
for  labor,  and  leave  another  seventh  for  God,  than  those  six 
days  and  that  seventh  day  only. 

3.  The  chano-e  of  the  Sabbath  undeniably  proves  thus  much, 
(if  it  can  be  proved,)  that  the  morality  of  this  command  did  not 
lie  in  that  particular  day  only ;  for  if  that  only  was  moral,  how 
could  it  be  changed  ?  and  if  it  did  not  lie  only  in  that  seventh, 
wherein  then  did  it  more  generally  lie  ?  Was  it  in  a  day  more 
largely,  or  in  a  seventh  day  more  narrowly  ?  Now,  let  any  indiffer- 
ent conscience  be  herein  judge,  who  they  be  that  come  nearest 
to  the  truth,  whether  they  that  fly  so  far  from  the  name  seventh, 
which  is  expressly  mentioned  in  the  commandment,  or  they  that 
come  as  near  it  as  may  be ;  whether  they  that  plead  for  a  sev- 
enth of  God's  appointing,  or  they  that  plead  for  a  day  (but  God 
knows  when)  of  human  institution.  And  it  is  worth  consid- 
ering why  any  should  be  offended  at  the  placing  of  the  morality 
of  the  command  in  a  seventh,  more  than  at  their  own  placing  of  it 
in  a  day  ;  for  in  urging  the  letter  of  the  commandment  to  that 
particular  seventh,  to  abolish  thereby  the  morahty  of  a  seventh 
day,  they  do  withal  therein  utterly  abandon  the  morality  of  a  day  ; 
for  if  that  seventh  only  be  enjoined  in  the  letter  of  the  com- 
mandment, and  they  will  thence  infer  that  a  seventh  therefore 
can  not  be  required,  how  can  they,  upon  this  ground,  draw  out 
the  morality  of  a  day  ? 

4.  Because  (we  know)  that  ratio  legis  est  anima  legis,  i.  e.,  the 
reason  of  a  law  is  the  soul  and  life  of  the  law.  Now,  let  it  be 
considered  why  God  should  appoint  the  seventh,  rather  than  the 
ninth,  or^  tenth,  or^ twentieth  day,  for  spiritual  rest ;  and  the  rea- 
son will  appear  not  to  be  God's  absolute  will  merely,  but  because 
divine  wisdom  having  just  measures  and  balances  in  its  hand,  in 
proportioning  time  between  God  and  man,  it  saw  a  seventh  part 
of  time  (rather  than  a  tenth  or  twentieth)  to  be  most  equal  for 
himself  to  take,  and  for  man  to  give  :  and  thus  much  the  words 
€f  the  commandment  imply,  viz.,  that  it  is  most  equal  if  man 
hath  six,  that  God  should  have  the  seventh  :  now,  if  this  be  the 
reason  of  the  law,  this  must  needs  be  the  soul  and  substance  of 
the  morality  of  the  law,  viz.,  that  a  seventh  day  be  given  to  God, 
man  having  six,  and  therefore  it  consists  not  in  that  seventh  day 
only  ;  for  the  primary  reason  why  God  appointed  this  or  that 
seventh  was  not  because  it  was  that  seventh,  but  because  a 
seventh  Mas  now  equal  in  the  eye   of  God  for  God  to  take  to 


THE    MOUALITY    OF    THE    rJABBATH.  137 

himself,  man  having  the  full  and  fittest  proportion  of  six  days 
together  for  himself;  and  because  a  seventh  was  the  fittest  pro- 
portion of  time  for  God,  hence  this  or  that  individual  and  par- 
ticular seventh  in  the  second  place  fall  out  to  be  moral,  because 
they  contain  the  most  equal  and  fittest  proportion  of  a  seventh 
day  in  them  ;  there  was  also  another  reason  why  that  seventh 
was  sanctified,  viz.,  God's  rest  in  it ;  but  this  reason  is  not 
primary,  as  hath  been  said,  and  of  which  now  we  speak. 

5.  Because,  if  no  other  commandment  be  in  the  decalogue 
but  it  is  comprehensive,  and  looking  many  ways  at  once,  why 
should  we  then  pinion  and  gird  up  this  only  to  the  narrow  com- 
pass of  that  seventh  day  only  ? 

6.  Because  our  adversaries  in  this  point  are  forced  sometimes 
to  acknowledge  this  morality  of  a  seventh  with  us  :  w' e  have  heard 
the  judgment  of  Gomarus  herein,  (Thesis  44,)  and  M.  Prim- 
rose, who  speaks  with  most  weight  and  spirit  in  this  controversy, 
professeth  plainly,  that  if  God  give  us  six  days  for  our  own  af- 
fairs, there  is  then  good  reason  to  consecrate  a  seventh  to  his 
service,  and  that  in  this  reason  there  is  manifest  justice  and 
equit}',  which  abideth  forever,  to  dedicate  to  God  precisely  a 
seventh  day  after  we  have  bestowed  six  days  upon  ourselves.  It 
can  not  be  denied  (saith  he)  but  that  it  is  most  just.  Now,  if  it  be 
by  his  confession,  1,  just,  2,  most  just,  3,  manifestly  just,  4,  per- 
petually just,  to  give  God  precisely  one  day  in  seven,  the  cause 
is  then  yielded  :  the  only  evasion  he  makes  is  this,  viz.,  that 
though  it  be  most  just  to  give  God  one  day  in  seven,  yet  it  is 
not  more  just  than  to  give  God  one  in  six,  or  five,  or  four,  there 
being  no  natural  justice  in  the  number  of  seven  more  than  in 
the  number  of  six*or  four  :  but  the  answer  is  easy,  that  if  man 
may  give  unto  God  superstitiously  too  many,  or  profanely  too  few, 
and  if  the  appointment  of  God  hath  declared  itself  for  a  seventh, 
and  that  the  giving  of  this  seventh  be  most  just  and  equal,  then 
let  it  be  considered  whether  it  be  not  most  satisfactory  to  a 
scrupling  conscience  to  allow  God  a  seventh  day  which  he  hath 
appointed,  which  is  confessed  to  be  most  just  and  perpetually 
equal,  and  consequently  moral ;  and  if  there  be  a  moral  and 
perpetual  equity  to  give  God  one  day  in  seven,  then  it  is  no 
matter  whether  there  be  any  more  natural  equity  therein  than 
in  one  in  five  or  six.  The  di>puters  of  this  world  may  please 
themselves  with  such  speculations  and  shifts,  but  the  wisdom  of 
God,  which  hath  already  appointed  one  day  in  seven  rather  than 
in  six  or  ten,  should  be  adored  herein,  by  humble  minds,  in  cut- 
ting out  this  proportion  of  time,  with  far  greater  equity  than 
man  can  now  readily  see. 

12* 


]']8  THE    MORALITY    OF    THE    SAP.I5ATH. 

7.  Because  deep  corruption  is  the  ground  of  this  opinion,  the 
plucking  up  of  God's  bounds  and  landmarks  of  a  seventh  is  to 
put  the  stakes  into  the  church's  hands,  to  set  them  where  she 
pleaseth ;  or  if  she  set  them  at  a  seventh,  where  God  would  have 
them,  yet  that  this  may  be  submitted  to,  not  because  God  pleas- 
eth, but  because  the  church  so  pleaseth  ;  not  because  of  God's 
will  and  determination,  but  because  of  the  church's  will  and  de- 
termination, that  so,  it  being  once  granted  that  the  church  hath 
liberty  to  determine  of  such  a  day,  she  may  not  be  denied  liberty 
of  making  any  other  holidays,  or  holy  things  in  the  worship  and 
service  of  God  ;  and  that  this  is  the  main  scope  and  root  of  this 
opinion,  is  palpably  evident  from  most  of  the  writings  of  our 
English  adversaries  in  this  controversy. 

Thesis  123.  A  seventh  day,  therefore,  is  primarily  moral;  yet 
(as  was  formerly  said.  Thesis  48)  there  is  something  else  in  this 
commandment  which  is  secondarily  moral,  viz.,  this  or  that  par- 
ticular seventh  day.  I  will  not  say  that  it  is  accidentally  moral, 
(as  some  do,)  but  rather  secondarily,  and  consequently  moral. 
For  it  is  not  moral  firstly,  because  it  is  this  particular  seventh, 
but  because  it  has  a  seventh  part  of  time,  divinely  proportioned 
and  appointed  for  rest,  falling  into  it,  and  of  which  it  participates. 
To  give  alms  to  the  needy  is  a  moral  duty,  and  primarily  moral ; 
but  to  give  this  or  that  quantity  may  be  moral  also ;  but  it  is 
secondarily  moral,  because  it  flows  ex  consequenti,  only  from  the 
first ;  for  if  we  are  to  give  alms  according  to  our  ability  and 
others'  necessity,  then  this  or  that  particular  quantity  thus  suiting 
their  necessity  must  be  given,  which  is  also  a  moral  duty  ;  so  it 
is  in  this  point  of  the  Sabbath. 

Thesis  124.  Hence  it  follows  that  this  commandment  enjoins 
two  things:  1.  Llore  generally,  a  seventh.  2.  More  particu- 
larly, this  or  that  seventh,  and  in  special  that  seventh  from  the 
creation,  this  or  that  seventh  are  to  be  kept  holy  because  of  a 
seventh  part  of  time  appointed  falling  into  them.  A  seventh 
day  also  is  to  be  kept  holy  by  virtue  of  the  commandment ;  yet 
not  in  general,  but  with  special  eye  and  respect  to  that  partic- 
ular seventh,  wherein  this  general  is  involved  and  preserved. 
That  seventh  from  the  creation  is  commanded,  because  of  a 
seventh  falling  into  it;  and  a  seventh  also  is  commanded,  yet 
with  a  special  eye  to  that  seventh  wherein  it  is  involved.  And 
therefore  it  is  a  vain  objection  to  affirm,  that  if  a  seventh  be 
commanded,  that  then  no  particular  seventh  is  ;  or  if  any  partic- 
ular seventh  be  so,  that  then  a  seventh  is  not ;  for  the  command- 
ment, we  see,  hath  respect  to  both  ;  for  what  is  there  more  fre- 
quent in  Scripture  than  for  general  duties  to  be  wrapped  up  and 


THE    MORALITY    OF    THE    SABBATH.  139 

set  forth  in  some  particular  things,  instances,  and  examples,  and 
consequently  both  commanded  together  ?  And  after  narrow 
search  into  this  commandment,  we  shall  find  both  the  general 
and  particular  seventh,  not  only  inferring  one  the  other,  but  both 
of  them  in  a  manner  expressly  mentioned. 

Thesis  125.  When  those  that  plead  for  the  morality  of  the 
fourth  command,  in  respect  of  a  seventh  day,  would  prove  it  to 
be  moral,  because  it  is  part  of  the  decalogue  and  set  in  the 
heart  of  it,  with  a  special  note  of  remembrance  affixed  to  it,  etc., 
Mr.  Ironside  and  otliers  do  usually  dash  all  such  reasonings  out 
of  countenance,  with  this  answer,  viz.,  that  by  this  argument. 
That  particular  seventh  from  the  creation  is  moral,  which  we 
see  is  changed  ;  for  (say  they)  that  also  is  set  in  the  heart  of  tlie 
decalogue,  with  a  special  note  of  remembrance  also.  But  the 
reply  from  what  hath  been  said  is  easy,  viz.,  that  that  also  is 
indeed  moral,  only  it  is  secondarily  moral,  not  primarily  ;  and 
therefore  (as  we  have  shown)  was  mutable  and  changeable,  the 
primary  morality  in  a  seventh  immutably  remaining ;  the  moral 
duty  of  observing  a  seventh  day  is  not  changed,  but  only  the 
day.  If  Mr.  Primrose  could  prove  that  there  is  nothing  else 
commanded  in  this  fourth  command,  but  only  that  particular 
seventh  from  the  creation,  he  had  then  enough  to  show  that  (this 
day  being  justly  changed)  the  commandment  is  not  moral  or  per- 
petual ;  but  out  of  this  particular  seventh  which  is  now  changed, 
himself  acknowledgeth  that  out  of  it  may  be  gathered  the  moral- 
ity of  a  day ;  and  why  not  of  the  seventh  day  also,  as  well  as  of  a 
day?  He  saith  that  it  is  a  bold  assertion  to  say  that  this  genus 
of  a  seventh  is  herein  commanded.  But  why  is  it  not  as  bold  to 
affirm  the  same  of  a  day  ?  For  out  of  that  particular  seventh 
whence  he  would  raise  the  genus  of  a  day,  we  may  as  easily,  and 
far  more  rationally,  collect  the  genus  of  a  seventh  day. 

Thesis  126.  Nor  will  it  follow  that  because  a  seventh  is 
moral,  that  therefore  any  one  of  the  seven  days  in  a  week  may 
be  made  a  Christian  Sabbath.  For,  1.  We  do  not  say  that  it  is 
any  seventh,  but  a  seventh  determined  and  appointed  of  God  for 
holy  rest,  which  is  herein  commanded.  2.  The  Lord  hath  in  wis- 
dom appointed  such  a  seventh  as  that  man  may  have  six  whole 
days  together  to  labor  in;  and  hence  it  follows  that  divine  determi- 
nation, without  crossing  that  wisdom,  could  not  possibly  fi\ll  upon 
any  other  days  in  the  cycle  of  seven,  but  either  upon  the  last 
of  seven,  which  was  the  Jewish,  or  the  first  of  seven,  which  now 
is  (as  shall  be  shown)  the  Christian  Sabbath.  3.  As  God  hath 
appointed  one  day  in  seven  for  man's  rest,  so  in  his  wisdom  he 
so  orders  it  as  that  it  shall  be  also  a  dav  of  God's  rest,  and  that 


140  THE    MORALITY    OF    THE    SABBATH. 

is  not  to  be  found  in  any  day  of  the  week  but  either  in  the  last 
of  seven,  wherein  the  Father  rested,  or  in  the  first  of  seven, 
wherein  the  Son  rested  from  his  work  also. 

IViesis  12'7.  It  is  true  that  the  Sabbath  day  and  that  seventh 
day  from  the  creation  are  indifferently  taken,  sometimes  the  one 
for  the  other,  the  one  being  the  exegesis,  or  the  explication  of 
the  other,  as  Gen.  ii.  2,  3,  Exod.  xvi.  29,  and  elsewhere  ;  but 
that  it  should  be  only  so  understood  in  this  commandment, 
Credat  Judeus  Apella,  non  ego^  as  he  said  in  another  case.  I  see 
no  convicting  argument  to  clip  the  wings  of  the  Scripture  so 
short,  and  to  make  the  Sabbath  day  and  that  seventh  day  of 
equal  dimensions ;  although  it  can  not  be  denied  but  that  in 
some  sense  the  Sabbath  day  is  exegetical  of  the  seventh  day, 
because  the  commandment  hath  a  special  eye  to  that  seventh 
from  the  creation,  which  is  secondarily  moral,  yet  not  exclud- 
ing that  which  is  more  generally  contained  in  that  particular, 
and  consequently  commanded,  viz.,  a  seventh  day,  or  the  Sab- 
bath day. 

Thesis  128.  Mr.  Primrose  would  prove  the  exegesis,  that 
by  the  Sabbath  day  is  meant  that  seventh  day  only  from  the 
creation,  because  God  actually  blessed  and  sanctified  that  Sab- 
bath day,  because  (^od  can  not  actually  bless  a  seventh,  being  an 
unlimited,  indefinite,  and  uncertain,  indetermined  time.  The  time 
(saith  he)  only  wherein  he  rested,  he  only  actually  blessed,  which 
was  not  in  a  seventh  day  indetermined,  but  in  that  determined 
seventh  day.  But  all  this  may  be  readily  acknowledged,  and 
yet  the  truth  remain  firm.;  for  that  particular  seventh  being 
secondarily  moral,  hence,  as  it  was  ex])ressly  commanded,  so  it  was 
actually  and  particularly  blessed  ;  but  as  in  this  seventh  a  general 
of  a  seventh  is  included,  so  a  seventh  is  also  generally  blessed 
and  sanctified.  Otherwise  how  will  Mr.  Primrose  maintain  the 
morality  of  a  day  of  worship  out  of  this  commandment  ?  For 
the  same  objection  may  be  made  against  a  day  which  himself  ac- 
knowledgeth,  as  against  a  seventh  day  which  we  maintain  ;  for  it 
may  be  said,  that  that  day  is  here  only  moral,  wherein  God  actu- 
ally rested,  but  he  did  not  rest  in  a  day  indefinitely,  and  there- 
foi-e  a  day  is  not  moral ;  let  him  unloose  this  knot,  and  his  answer 
in  defense  of  the  morality  of  a  day  will  help  him  to  see  the  morality 
of  a  seventh  also.  That  particular  day,  indeed,  wherein  God 
actually  and  particularly  rested,  he  particularly  blessed;  but  there 
was  a  seventh  day  also  more  general,  which  he  generally  blessed 
also.  He  generally  blessed  the  Sabbath  day,  he  particularly 
blessed  that  Sabbath  day,  and  in  blessing  of  that  he  did  virtually 
and  by  analogy  bless  our  particular  Christian  Sabbath  also,  which 


rilE    .MUUALITY    Ul-     THE    SAliBATH.  141 

was  to  come.  As  Moses,  in  his  actual  blessing  of  the  tribe  of 
J^evi,  (Ueut.  xxxiii.  7,  10.)  he  did  virtually  and  by  analogy  bless 
all  the  ministers  of  the  gospel  not  then  in  being.  And  look,  as 
%vhen  God  commanded  them  to  keep  holy  the  Sabbath  in  ceremo- 
nial duties,  he  did  therein  virtually  command  us  to  keep  it  holy 
in  evangelical  duties  ;  so  when  he  commanded  them  to  observe 
that  day,  because  it  was  actually  appointed,  and  sanctified,  and 
blessed  of  God,  he  commanded  us  virtually  and  analogically 
therein  to  observe  our  seventh  day  also,  if  ever  he  should  actually 
apjjoint  and  bless  this  other. 

Thesis  129.  The  distribution  of  equity  and  justice  consists 
not  always  in  puncto  indivisibili,  i.  e.,  in  an  indivisible  point  and 
a  set  measure  ;  so  as  that  if  more  or  less  be  done  or  given  in 
way  of  justice,  that  then  the  rule  of  justice  is  thereby  broken  ; 
ex.  g\\,  it  is  just  to  give  alms  and  pay  tribute ;  yet  not  so  just  as 
that  if  men  give  more  or  less,  that  then  they  break  a  rule  of 
justice  ;  so  it  is  in  this  point  of  the  Sabbath ;  a  seventh  part  of 
time  is  moral,  because  it  is  just  and  equal  for  all  men  to  give 
unto  God,  who  have  six  for  one  given  them  to  serve  their  ovrn 
turn,  and  do  their  own  work  in ;  yet  it  is  not  so  just  but  that  if 
God  had  required  the  tribute  of  a  third  or  fourth  part  of  our 
time,  but  it  might  have  been  just  also  to  have  given  him  one  day 
in  three,  or  tv/o,  or  four ;  for  in  this  case  positive  determination 
doth  not  so  much  make  as  declare  only  that  which  is  moral. 
And  therefore,  if  Mr.  Primrose  thinks  that  a  seventh  part  of  time 
is  not  moral,  because  it  is  as  equal  and  just  to  dedicate  more  time 
to  God,  and  that  a  third  or  fourth  day  is  as  equal  as  a  seventh, 
it  is  doubtless  an  ungrounded  assertion  ;  for  so  he  affirms,  that 
although  it  be  most  just  to  give  God  one  day  in  seven,  yet  no 
more  just  than  to  dedicate  to  him  one  day  in  three  or  six.  And 
suppose  it  be  so,  yet  this  doth  not  prove  that  a  seventh  day  is 
not  moral,  because  it  is  as  equal  to  give  six  as  seven,  no  more 
than  that  it  is  no  moral  duty  to  give  an  alms,  because  it  may  be 
as  equal  to  give  twenty  pence  as  thirty  pence  to  a  man  in  want. 
If,  furthermore,  he  think  that  it  is  as  equal  and  just  to  give  God 
more  days  for  his  service,  as  one  in  seven,  out  of  human  wisdom, 
and  by  human  consecration,  not  divine  dedication,  then  it  may 
be  doubted  whether  one  day  in  two,  or  three,  or  six,  is  as  equal 
as  one  day  in  seven  ;  for  as  human  wisdom,  if  left  to  itself,^  may 
readily  give  too  few,  so  it  may  superstitiously  give  too  many,  (as 
hath  been  said.)  But  if  four,  or  three,  or  six  be  alike  equal 
in  themselv'es  to  give  to  God,  as  one  in  seven,  then  if  he  thinks 
it  a  moral  duty  to  observe  any  such  day  in  case  it  should  be  im- 
posed and  consecrated  by  human  determination.  I  hope  he  Avill 


142  THE    MORALITY    OF    THE    SABBATH. 

not  be  offended  at  us  if  ^ve  think  it  a  moral  duty  also  to  ob- 
serve a  seventh  day,  which  we  are  certain  divine  wisdom  hath 
judixed  most  equal,  and  which  is  imposed  on  us  by  divine  determi- 
nation :  we  may  be  uncertain  whether  the  one  is  as  equal,  as  we 
are  certain  that  a  seventh  day  is. 

Thesis  130.  Actions  of  worship  can  no  more  be  imagined  to 
be  done  without  some  time,  than  a  body  be  without  some  place ; 
and  therefore  in  the  three  first  commandments,  where  God's  wor- 
ship is  enjoined,  some  time  together  with  it  is  necessarily  com- 
manded ;  if,  therefore,  any  time  for  worship  be  required  in  the 
fourth  command,  (which  none  can  deny,)  it  must  not  be  such  a 
time  as  is  connatural,  and  which  is  necessarily  tied  to  the  action ; 
but  it  must  be  some  solemn  and  special  time,  which  depends  upon 
some  special  determination,  not  which  nature,  but  which  counsel, 
determines.  Determination,  therefore,  by  counsel  of  that  time 
which  is  required  in  this  command,  doth  not  abolish  the  morality 
of  it,  but  rather  declares  and  establisheth  it.  God,  therefore,  who 
is  Lord  of  time,  may  justly  challenge  the  determination  of  this 
time  into  his  own  hand,  ancl  not  infringe  the  morality  of  this  com- 
mand, considering  also  that  he  is  more  able  and  fit  than  men  or 
angels  to  see,  and  so  cut  out  the  most  equal  proportion  of  time 
between  man  and  himself.  God  therefore  hath  sequestered  a  sev- 
enth part  of  time  to  be  sanctified,  rather  than  a  fifth,  a  fourth,  or 
a  ninth,  not  simply  because  it  was  this  seventh,  or  a  seventh,  bufc 
because,  in  his  wise  determination  thereof,  he  knew  it  to  be  the 
most  just  and  equal  division  of  time  between  man  and  himself  ; 
and  therefore  I  know  no  incongruity  to  affirm,  that  if  God  had 
seen  one  day  in  three,  or  four,  or  nine,  to  be  as  equal  a  propor- 
tion of  time  as  one  day  in  seven,  that  he  would  then  have  left  it 
free  to  man  to  take  and  consecrate  either  the  one  or  the  other, 
(the  Spirit  of  God  not  usually  restraining  where  there  is  a  lib- 
erty ;)  and  on  the  other  side,  if  he  had  seen  a  third,  or  fifth,  or 
ninth,  or  twentieth  part  of  time  more  equal  than  a  severith,  he 
would  have  fixed  the  bounds  of  labor  and  rest  out  of  a  seventh ; 
but  having  now  fixed  them  to  a  seventh,  a  seventh  day  is  therefore 
moral,  rather  than  a  fourth,  or  sixth,  or  ninth  day,  because  it  is 
the  most  equal  and  fittest  proportion  of  time  (all  things  consid- 
ered) between  God  and  man;  the  appointment  therefore  of  a 
seventh,  rather  than  a  sixth  or  fourth,  is  not  an  act  of  God's 
mere  will  only,  (as  our  adversaries  affirm,  and  therefore  they 
think  it  not  moral,)  but  it  was  and  is  an  act  of  his  vs'isdom  also, 
according  to  a  moral  rule  of  justice,  viz.,  to  give  unto  God  that 
which  is  most  fit,  most  just,  and  most  equal;  and  therefore, 
although  there  is  no  natural  justice  (as  Mr.  Primrose  calls  it)  in 


THE    MORALITY    OF    THE    SABBATH.  143 

a  seventh,  simply  and  abstractly  considered,  rather  than  in  a 
sixth  or  tenth,  yet  if  the  most  equal  proportion  of  time  for  God 
be  lotted  out  in  a  seventh,  there  is  then  something  natural  and 
moral  in  it  rather  than  in  any  other  partition  of  time,  viz.,  to 
give  God  that  proportion  of  time  which  is  most  just  and  most 
equal ;  and  in  this  respect  a  seventh  part  of  time  is  commanded, 
because  it  is  good,  (according  to  the  description  of  a  moral  law,) 
and  not  only  good  because  it  is  commanded. 

Thesis  131.  It  is  true  that  in  private  duties  of  worship,  as 
to  read  the  Scriptures,  meditate,  pray,  etc.,  the  time  for  these 
and  the  like  duties  is  left  to  the  will  and  determination  of  man, 
accordinf^-  to  o-eneral  rules  of  conveniency  and  seasonableness  set 
down  in  Uie  word;  man's  w^ill  (in  this  sense)  is  the  measure  of 
such  times  of  worship  ;  but  there  is  not  the  hke  reason  here,  in 
determining  time  for  a  Sabbath,  as  if  that  should  be  left  to  man's 
liberty  also,  because  those  private  duties  are  to  be  done  in  that 
time  which  is  necessarily  annexed  to  the  duties  themselves, 
which  time  is  therefore  there  commanded,  where  and  when  the 
duty  is  commanded  ;  but  the  time  for  a  Sabbath  is  not  such  a  time 
as  naturally  will  and  must  attend  the  action,  but  it  is  such  a  time 
as  counselOiot  nature)  sees  most  meet,  and  especially  that  coun- 
sel which  is  most  able  to  make  the  most  equal  proportions  of  time, 
which  we  know  is  not  in  the  liberty  or  ability  of  men  or  angels, 
but  of  God  himself;  for  do  but  once  imagine  a  time  required 
out  of  the  limits  of  what  naturally  attends  the  action,  and  it  will 
be  found  necessarily  to  be  a  time  determined  by  counsel :  and 
therefore  our  adversaries  should  not  think  it  as  free  for  man  to 
change  the  Sabbath  seasons  from  the  seventh  to  the  fifth,  or 
fourth,  or  tenth  day,  etc.,  as  to  alter  and  pick  our  times  for  pri- 
vate duties. 

Thesis  132.  There  is  a  double  reason  of  proposmg  Gods 
example  in  the  fourth  command,  as  is  evident  from  the  com- 
mandment itself:  the  first  was  to  persuade,  1  he  second  was  to  direct. 
1.  To  persuade  man  so  to  labor  six  days  together,  as  to  give  the 
seventh,  or  a  seventh  appointed  for  holy  rest,  unto  God ;  for  so 
the  example  speaks  —  God  labored  six  days,  and  rested  the  sev- 
enth ;  therefore  do  ye  the  like.  2.  To  direct  the  people  of  God 
to  that  particular  seventh,  which,  for  that  time  when  the  law  was 
given,  God  would  have  them  then  to  observe,  and  that  was  tliat 
seventli  which  did  succeed  tlie  six  days'  labor  :  and  therefore  for 
any  to  make  God's  exami)le  of  rest  on  that  seventh  day  an  ai'gu- 
meiit  that  God  commanded  the  observation  of  that  seventh  day 
only,  is  a  groundless  assertion  ;  for  there  was  something  more  gen- 
erally aim'ed  at  by  setting  forth  this  example.  viz.,to  persuade  men 


144  THE    3IOKALITY    OF    THE    SABBATH. 

hereby  to  Labor  six  days,  and  give  God  the  seventh,  which  he 
should  appoint,  as  well  as  to  clirect  to  that  particular  day,  which 
for  that  time  (it  is  granted)  it  also  pointed  unto  ;  and  therefore  let 
the  words  in  the  commandment  be  observed,  and  we  shall  find 
man's  duty,  1,  more  generally  set  down,  viz.,  to  labor  six  days, 
and  dedicate  the  seventh  unto  God  ;  and  then  follows  God's  per- 
suasion hereunto  from  his  own  example,  who  when  he  had  a  world 
to  make,  and  work  to  do,  he  did  labor  six  days  together,  and 
rested  the  seventh  :  and  thus  a  man  is  bound  to  do  still :  but  it 
doth  not  follow  that  he  must  rest  that  particular  seventh  only, 
on  which  God  then  rested;  or  that  that  seventh  (though  we 
grant  it  was  pointed  unto)  was  only  aimed  at  in  this  example  : 
the  binding  power  of  all  examples  whatsoever  (and  therefore  of 
this)  being  ad  speciem  actus,  (as  they  call  it,)  to  that  kind  of  act, 
and  not  to  the  individimm  actionis  only,  or  to  every  particular  ac- 
cidental circumstance  therein ;  if,  indeed,  man  was  to  labor  six 
days  in  memorial  only  of  the  six  days  of  creation,  and  to  rest  a 
seventh  day  in  memorial  only  of  God's  rest  and  cessation  from 
creation,  it  might  then  carry  a  fair  face,  as  if  this  example 
pointed  at  the  observation  of  that  particular  seventh  only ; 
but  look,  as  our  six  days'  labor  is  appointed  for  other  and  higher 
ends  than  to  remember  the  six  days'  work  of  God,  it  being  a 
moral  duty  to  attend  our  callings  therein,  so  the  seventh  day 
of  rest  is  appointed  for  higher  and  larger  ends  (as  Didoclavius 
observes)  than  only  to  remember  that  notable  rest  of  God  from 
all  his  works,  it  being  a  moral  duty  to  rest  the  seventh  day  ih  all 
holiness. 

Thesis  133.  It  was  but  accidental,  and  not  of  the  essence  of 
the  Sabbath  day,  that  that  particular  seventh  from  the  creation 
should  be  the  Sabbath  ;  for  the  seventh  day  Sabbath  being  to  be 
man's  rest  day,  it  was  therefore  suitable  to  God's  wisdom  to  give 
man  an  example  of  rest  from  himself,  to  encourage  him  there- 
unto, (for  we  know  how  strongly  examples  persuade  :)  now,  rest 
being  a  cessation  from  labor,  it  therefore  supposes  labor  to  go 
before ;  hence  God  could  not  appoint  the  first  day  of  the  crea- 
tion to  be  the  Sabbath,  because  he  did  then  but  begin  his  labor ; 
nor  could  he  take  any  the  other  days,  because  in  them  he  had  not 
finished  his  work,  nor  rested  from  his  labor  ;  therefore  God's  rest 
fell  out  upon  the  last  of  seven  succeeding  six  of  labor  before  ;  so 
that  if  there  could  have  been  any  other  day  as  fit  then  for  exem- 
plary rest  as  this,  and  as  afterward  it  fell  out  in  the  finishing  of 
the  work  of  redemption,  it  might  have  been  as  well  upon  such  a 
day  as  this  ;  but  it  was  not  then  so :  and  hence  the  rest  day  fell, 
as  it  were,  accidentally  upon  this  :  and  hence  it  is  that  God's 


THE    MORALITY    OF    THE    SACBATII.  145 

example  of  rest  on  that  particular  day  cloth  not  necessarily  bind 
us  to  observe  the  same  seventh  day ;  moral  examples  not  always 
binding  in  their  accidentals,  (as  the  case  is  here,)  although  it  be 
true  that  in  their  essentials  they  always  do. 

Thesis  134.  There  is  no  strength  in  that  reason,  that  because 
one  day  in  seven  is  to  be  consecrated  unto  God,  that  therefore 
one  year  in  seven  is  to  be  so  also,  as  of  old  it  was  among  the 
Jews ;  for  beside  what  hath  been  said  formerly,  viz.,  that  one 
year  in  seven  was  merely  ceremonial,  one  day  in  seven  is  not  so, 
(saith  Wallteus,)  but  moral ;  God  gave  no  example  (whose  ex- 
ample is  only  in  moral  things)  of  resting  one  year  in  seven,  but 
he  did"  of  resting  one  day  in  seven.  I  say,  beside  all  this,  it  is 
observable  what  Junius  nofes  herein.  The  Lord  (saith  he)  chal- 
lengeth  one  day  in  seven  Jure  creationis,  by  right  of  creation ; 
and  hence  requires  it  of  all  men  created  :  but  he  challenged  one 
year  in  seven  jure  pecnlicn^is  possessionis^  i.  e.,  by  right  of  pecu- 
liar possession,  the  land  of  Canaan  being  the  Lord's  land  in  a 
peculiar  manner,  even  a  type  of  heaven,  which  every  other  coun- 
try is  not ;  and  therefore  there  is  no  reason  that  all  men  should 
give  God  one  seventh  year,  as  they  are  to  give  him  one  seventh 
day.  By  the  observation  of  one  day  in  seven,  (saith  he,)  men 
profess  themselves  to  be  the  Lord's,  and  to  belong  unto  him,  w^ho 
created  and  made  them  ;  and  this  profession  all  men  are  bound 
unto ;  but  by  observation  of  one  year  in  seven,  they  professed 
thereby  that  their  country  w^as  the  Lord's,  and  themselves  the 
Lord's  tenants  therein,  which  all  countries  (not  being  types  of 
heaven)  can  not  nor  ought  to  do;  and  therefore  there  is  not  the 
like  reason  urged  to  the  observation  of  a  seventh  year  as  of  a 
seventh  day. 

Thesis  135.  Look  therefore  as  it  is  in  the  second  command- 
ment, although  the  particular  instituted  worship  is  changed  under 
the  gospel  from  w^hat  it  was  under  the  law,  yet  the  general  duty 
required  therein  of  observing  God's  own  instituted  worship  is 
moral  and  unchangeable.  So  it  is  in  the  fourth  commandment, 
where  though  the  particular  day  be  changed,  yet  the  duty  remains 
moral  and  unchangeable  in  observing  a  seventh  day ;  there  is 
therefore  no  reason  to  imagine  that  the  general  duty  contained 
in  this  precept  is  not  moral,  because  the  observance  of  the  par- 
ticular day  is  mutable  ;  and  yet  this  is  the  fairest  color,  but  the 
strongest  refuge  of  lies,  which  their  cause  hath  who  hold  a  seventh 
day  to  be  merely  ceremonial. 

Thesis  136.  If  it  be  a  moral  duty  to  observe  one  day  in 
seven,  then  the  observation  of  such  a  day  no  more  infringeth 
Christian  liberty  than  obedience  to  any  other  moral  law,  one 
VOL.  in.  13 


146  THE    MOKALITY    OF    THE    SABBATH. 

part  of  our  Christian  liberty  consisting  in  our  conformity  to  it,  as 
our  bondage  consists  in  being  left  to  sin  against  it ;  and  therefore 
that  argument  against  the  morality  of  one  day  in  seven  is  very 
feeble,  as  if  Christian  liberty  was  hereby  infringed. 

Thesis  137.  It  was  meet  that  God  should  have  special  ser- 
vice from  man,  and  therefore  meet  for  himself  to  appoint  a  special 
time  for  it ;  which  time,  though  it  be  a  circumstance,  yet  it  is 
such  a  circumstance  as  hath  a  special  influence  into  any  business, 
not  only  human,  but  also  divine  ;  and  therefore  if  it  be  naturally, 
it  may  be  also  ethically  and  morally  good,  contributing  much  also 
to  what  is  morally  good  ;  and  therefore  the  determination  of  such 
a  time  for  length,  frequency,  and  holiness,  may  be  justly  taken  in 
among  the  moral  laws.  He  that  shall  doubt  of  such  a  powerful 
influence  of  special  time  for  the  furthering  of  what  is  specially 
good,  may  look  upon  the  art,  skill,  trade,  learning,  nay,  grace  it- 
self perhaps,  which  he  hath  got  by  the  help  of  the  improvement 
of  time ;  a  profane  and  religious  heart  are  seen  and  accounted 
of  according  to  their  improvements  of  time,  more  or  less,  in  holy 
things.  Time  is  not  therefore  such  a  circumstance  as  is  good 
only  because  commanded,  (as  the  place  of  the  temple  was,)  but  it 
is  commanded  because  it  is  good,  because  time,  nay,  much  time, 
reiterated  in  a  weekly  seventh  part  of  time,  doth  much  advance 
and  set  forward  that  which  is  good. 

Thesis  138.  That  law  which  is  a  homogeneal  part  of  the 
moral  law  is  moral ;  but  the  fourth  commandment  is  such  a  part 
of  the  moral  law,  and  therefore  it  is  moral.  I  do  not  say,  that 
that  law  which  is  set  and  placed  among  the  moral  laws  in  order 
of  writing,  (as  our  adversaries  too  frequently  mistake  us  in,)  that 
it  is  therefore  moral ;  for  then  it  might  be  said,  as  well,  that  the 
Sabbath  is  ceremonial,  because  it  is  placed  in  order  of  writing 
among  things  ceremonial,  (Lev.  xxiii. ;)  but  if  it  be  one  link  of 
the  chain,  and  an  essential  part  of  the  moral  law,  then  it  is  un- 
doubtedly moral ;  but  so  it  is,  for  its  part  of  the  decalogue,  nine 
parts  whereof  all  our  adversaries  we  now  contend  with  confess  to 
be  moral ;  and  to  make  this  fourth  ceremonial,  which  God  hath 
set  in  the  heart  of  the  decalogue,  and  commanded  us  to  remem- 
ber to  keep  it  above  any  other  law,  seems  very  unlike  to  truth 
to  a  serene  and  sober  mind,  not  disturbed  with  such  mud,  which 
usually  lies  at  the  bottom  of  the  heart,  and  turns  light  into  dark- 
ness ;  and  why  one  ceremonial  precept  should  be  shuffled  in  among 
the  rest  which  are  of  another  tribe,  lineage,  and  language,  hath 
been  by  many  attempted,  but  never  soundly  cleared  unto  this 
day.  Surely  if  this  commandment  be  not  moral,  then  there  are 
but  nine  commandments  left  to  us  of  the  moral  law,  which  is 
expressly  contrary  to  God's  account.   (Deut.  iv.) 


THE    MORALITY    OF    THE    SABBATH.  147 

To  affirm  that  all  the  coniniantls  of  the  decalo^rue  are  moral. 


yet  every  one  in  his  proportion  and  degree,  and  that  this  of  the 
Sabbath  is  thus  moral,  viz.,  in  respect  of  the  purpose  and  intent 
of  the  Lawgiver,  viz.,  that  some  time  be  set  apart,  but  not  moral 
in  respect  of  the  letter  in  which  it  is  expressed:  it  is  in  some 
sense  formerly  explained ;  true,  but  in  his  sense  who  endeavors 
to  prove  the  Sabbath  ceremonial,  while  he  saith  it  is  moral,  is 
both  dark  and  false ;  for  if  it  be  said  to  be  moral  only  in  respect 
of  some  time  to  be  set  apart,  and  this  time  an  indh-iduum  vagum, 
an  indeterminate  time,  beyond  the  verges  of  a  seventh  part  of 
time,  then  there  is  no  more  morality  granted  to  the  fourth  com- 
mandment than  to  the  commandment  of  building  the  temple  and 
observing  the  new  moons ;  because  in  God's  command  to  build 
the  temple,  the  general  purpose  and  intention  of  the  Lawgiver 
was,  that  some  place  be  appointed  for  his  public  worship,  and  in 
commanding  to  observe  new  moons,  that  some  time  be  set  apart 
for  his  worship,  and  so  there  was  no  m^re  necessity  of  putting 
remember  to  keep  the  Sabbath  holy,  than  to  remember  to  keep 
holy  the  new  moons.  And  look,  as  the  commandment  to  observe 
new  moons  can  not  in  reason  be  accounted  a  moral  command- 
ment, because  there  is  some  general  morality  in  it,  viz.,  for  to 
observe  some  time  of  worship,  so  neither  should  this  of  the  Sab- 
bath be  u'^on  the  like  ground  of  some  general  morality  mixed  in 
it ;  and  therefore  for  Mr.  Ironside  to  say  that  the  law  of  the 
Sabbath  is  set  among  the  rest  of  the  moral  precepts,  because  it  is 
mixedly  ceremonial,  having  in  it  something  which  is  moral,  which 
other  ceremonial  commands  (he  saith)  have  not,  is  palpably  un- 
true ;  for  there  is  no  ceremonial  law  of  observing  Jewish  moons 
and  festivals,  but  there  was  something  generally  moral  in  them, 
viz.,  that  (in  respect  of  the  purpose  and  intention  of  the  Lawgiver) 
some  time  be  set  apart  for  God,  just  as  he  makes  this  of  keeping 
the  Sabbath. 

Thesis  139.  To  imagine  that  there  are  but  nine  moral  pre- 
cepts indeed,  and  that  they  are  called  ten  in  respect  of  the  greater 
part  according  to  which  things  are  usually  denominated,  is  an 
invention  of  Mr.  Primrose,  which  contains  a  pernicious  and 
poisonful  seed  of  making  way  for  the  razing  out  of  the  decalogue 
more  laws  than  one ;  for  the  same  answer  will  serve  the  turn  for 
cashiering  three  or  four  more,  the  greater  part  (suppose  six)  re- 
maining moral,  according  to  which  the  denomination  ariseth. 
For  although  it  be  true,  that  some  time  the  denomination  is 
"according  to  the  greater  part,  viz.,  when  there  is  a  necessity  of 
mixing  divers  things  together,  as  in  a  heap  of  corn  with  much 
chaff,  or  a  butt  of  wine  where  there  be  many  lees,  yet  there  was 


148  THE    MORALITY    OF    THE    SABCATH. 

no  necessity  of  such  a  mixture  and  jumbling  together  of  morals 
and  ceremonials  here.  Mr.  Primrose  tells  us  that  he  doth  not 
read  in  Scripture  that  all  the  commandments  are  without  excep- 
tion called  moral,  and  therefore  why  may  there  not  (saith  he)  be 
one  ceremonial  among  them  ?  But  by  this  reason  he  may  as  well 
exclude  all  the  other  nine  from  being  moral  also ;  for  I  read  not 
hi  Scripture  that  any  one  of  them  is  styled  by  that  name,  mo7^al ; 
and  although  it  be  true  which  he  saith,  that  covenants  among 
men  consist  sometimes  together  of  divers  articles,  as  also  that 
God's  covenant  (taken  in  some  sense)  sometimes  did  so,  yet  the 
covenant  of  God  made  with  all  men  (as  we  shall  prove  the  deca- 
logue is)  ought  not  to  be  so  mingled,  neither  could  it  be  so  with- 
out apparent  contradiction,  viz.,  that  here  should  be  a  covenant 
wdiich  bindeth  all  men  in  all  things  to  observe  it,  and  yet  some 
part  of  it,  being  ceremonial,  should  not  bind  all  men  in  all  things 
it  commands ;  nor  is  there  indeed  any  need  of  putting  in  one 
ceremonial  law,  considering  how  easily  they  are  and  may  be 
reduced  to  sundry  precepts  of  the  moral  law  as  appendices  there- 
of, without  such  shuffling  as  is  contended  for  here. 

Tliesis  140.  If  this  law  be  not  moral,  why  is  it  crowned  with 
the  same  honor  that  the  rest  of  the  moral  precepts  are  ?  If  its 
dignity  be  not  equal  with  the  rest,  why  hath  it  been  exalted  so 
high  in  equal  glory  with  them  ?  Were  the  other  nine  spoken 
immediately  by  the  voice  of  God  on  Mount  Sinai,  with  great 
terror  and  majesty,  before  all  the  people  ?  Were  they  written 
upon  tables  of  stone  with  God's  own  finger  twice  ?  Were  they 
put  into  the  ark  as  most  holy  and  sacred  ?  So  was  this  of  the 
Sabbath  also  :  why  hath  it  the  same  honor,  if  it  be  not  of  the 
same  nature  with  the  rest  ? 

Tliesis  141.  Our  adversaries  turn  every  stone  to  make 
answer  to  this  known  argument,  and  they  tell  us  that  it  is 
disputable  and  very  questionable,  whether  this  law  was  spoken 
immediately  by  God,  and  not  rather  by  angels  ;  but  let  it  be  how 
it  will  be,  yet  this  law  of  the  Sabbath  was  spoken  and  written, 
and  laid  up  as  all  the  rest  were,  and  therefore  had  the  same 
honor  as  all  the  rest  had,  which  we  doubt  not  to  be  moral ;  and 
yet  I  think  it  easy  to  demonstrate  that  this  law  was  immediately 
spoken  by  God,  and  the  reasons  against  it  are  long  since  answered 
by  Junius,  on  Ileb.  ii.  2,  o  ;  but  it  is  useless  here  to  enter  into 
this  controversy. 

Thesis  142.  Nor  do  I  say  that  because  the  law  w\as  spoken 
by  God  immediately,  that  therefore  it  is  moral ;  for  he  spake 
with  Abraham,  Job,  Moses  in  the  mount,  immediately  about  other 
matters  than  moral  laws  ;  but  because  he  thus  spake,  and  in  such 


THE   MORALITY   OF   Tiii:   s.vr.r.ATii.  149 

a  manner,  openly,  and  to  all  the  people,  young  and  old,  Jews  and 
proselyte  Gentiles,  then  present,  with  sueh  great  glory,  and  ter- 
ror, and  majesty,  surely  it  stands  not  (saith  holy  Brightman) 
with  the  majesty  of  the  universal  Lord,  who  is  God  not  only  of 
the  Jews,  but  also  of  the  Gentiles,  speaking  thus  openly,  (not 
})rivately,)  and  gloriously,  and  most  immediately,  to  prescribe  laws 
to  one  people  only,  which  were  small  in  number,  but  wherewith 
all  nations  alike  should  be  governed.  Mr.  Ironside  indeed  thinks 
that  the  Lord  had  gone  on  to  have  delivered  all  the  other 
ceremonials  in  the  like  manner  of  speech  from  the  mount,  but 
that  the  fear  and  cry  of  the  people  (that  he  would  speak  no 
more  to  them)  stopped  him  ;  but  the  contrary  is  most  evident,  viz., 
that,  before  the  people  cried  out,  the  Lord  made  a  stop  of  him- 
self, and  therefore  is  said  to  add  no  more.  (Deut.  v.  22.)  It  was 
a  glory  of  the  gospel  above  all  other  messages,  in  that  it  was 
immediately  spoken  by  Clirist,  (Heb.  i.  2;  ii.  3;)  and  so  God's 
immediate  publication  of  the  moral  law  puts  a  glory  and  honor 
upon  it  above  any  other  laws ;  and  therefore,  while  Mr.  Ironside 
goes  about  to  put  the  same  honor  upon  ceremonial  laws,  he  doth 
not  a  little  obscure  and  cast  dishonor  upon  those  that  are  moral, 
by  making  this  honor  to  be  common  with  ceremonial,  and  not 
proper  only  to  moral  laws. 

Thesis  143.  Nor  do  I  say  that  the  writing  of  the  law  on 
stone  argues  it  to  be  moral,  (for  some  laws  not  moral  were  me- 
diately writ  on  stone  by  Joshua,  (Josh.  viii.  32,)  but  because  it 
was  writ  immediately  by  the  finger  of  God  on  such  tables  of 
stone,  and  that  not  once,  but  twice ;  not  on  paper  or  parchment, 
but  on  stone,  which  argues  their  continuance ;  and  not  on  stone 
in  open  fields,  but  on  such  stone  as  was  laid  up  in  the  ark,  a  place 
of  most  safety,  being  most  sacred,  and  a  type  of  Christ,  who 
kept  this  law,  and  upon  whose  heart  it  was  writ,  (Ps.  xl.  6, 1 ,)  to 
satisfy  justice,  and  to  make  just  and  righteous  before  God  all  that 
shall  be  saved,  of  all  whom  the  righteousness  of  this  law,  ac- 
cording to  justice,  was  to  be  exacted.  What  do 'these  things  argue 
but  at  least  thus  much,  that  if  any  law  was  to  be  perpetuated,  this 
surely  ought  so  to  be  ?  Mr.  Primrose  tells  us  that  the  writing 
upon  stone  did  not  signify  continuance  of  the  law,  but  the  hard- 
ness of  their  stony  hearts,  which  the  law  writ  upon  them,  was 
not  able  to  overcome  ;  and  it  is  true  that  the  stony  tables  did 
signify  stony  hearts,  but  it  is  false  that  the  writing  on  stone 
did  not  signify  continuance  also,  according  to  Scripture  phrase ; 
for  all  the  children  of  God  have  stony  hearts  by  nature.  Now, 
God  hath  promised  to  write  his  law  upon  such  hearts  as  are  by 
nature  stony,  and  his  writing  of  them  there  implies  the  continu- 
13* 


150  THE    3I0RALITY    OF    THE    SABBATH. 

ance  of  them  there;  so  that  both  these  might  stand  together,  and 
tlie  similitude  is  fully  thus,  viz.,  the  whole  law  of  God  was  writ 
on  tables  of  stone,  to  continue  there  :  so  the  whole  law  of  God 
is  writ  on  stony  hearts  by  nature,  to  continue  thereon. 

TJiesis  144.  Only  moral  laws,  and  all  moral  laws,  are  thus 
summarily  and  generally  honored  by  God,  the  ten  command- 
ments being  Christian  pandects  and  common  heads  of  all  moral 
duties  toward  God  and  men  ;  under  wdiich  generals,  all  the  par- 
ticular moral  duties  in  the  commentaries  of  the  prophets  and  apos- 
tles are  virtually  comprehended  and  contained ;  and  therefore 
Mr.  Primrose's  argument  is  weak,  who  thinks  that  this  honor  put 
upon  the  decalogue  doth  not  argue  it  to  be  moral,  because  then 
many  other  particular  moral  laws  set  down  in  Scripture,  not  in 
tables  of  stone,  but  in  parchments  of  the  prophets  and  apostles, 
should  not  be  moral :  for  we  do  not  say  that  all  moral  laws  par- 
ticularly were  thus  specially  honored,  but  that  all  and  only  moral 
laws  summarily  \vere  thus  honored  ;  in  which  summaries  all  the 
particulars  are  contained,  and,  in  that  respect,  equally  honored. 
It  may  affect  one's  heart  with  great  mourning  to  see  the  many 
inventions  of  men's  hearts  to  blot  out  this  remembrance  of  the 
Sabbath  day :  they  first  cast  it  out  of  paradise,  and  shut  it  out  of 
the  world  until  Moses'  time ;  when  in  Moses'  time  it  is  published 
as  a  law,  and  crowned  with  the  same  honor  as  all  other  moral 
laws,  yet  then  they  make  it  to  be  but  a  ceremonial  law,  continu- 
ing only  until  the  coming  of  Christ ;  after  which  time  it  ceaseth 
to  be  any  law  at  all,  unless  the  church's  constitution  shall  please 
to  make  it  so,  which  is  w^orst  of  all. 

Thesis  145.  Every  thing,  indeed,  which  was  published  by 
God's  immediate  voice  in  promulgating  of  the  law  is  not  moral 
and  common  to  all ;  but  some  things  so  spoken  may  be  peculiar 
and  proper  to  the  Jews,  because  some  things  thus  spoken  were 
promises  or  motives  only,  annexed  to  the  law,  to  persuade  to  the 
obedience  thereof ;  but  they  were  not  laws  ;  for  the  question  is, 
whether  all  laws  spoken  and  writ  thus  immediately  were  not 
moral ;  but  the  argument  which  some  produce  against  this  is, 
from  the  promise  annexed  to  the  fifth  command,  concerning  long 
life,  and  from  the  motive  of  redemption  out  of  the  house  of 
bondage,  in  the  preface  to  the  commandments,  both  which  (they 
say)  were  spoken  immediately,  but  yet  were  both  of  them  proper 
unto  the  Jews.  But  suppose  the  promise  annexed  to  the 
fifth  commandment  be  proper  to  the  Jews,  and  ceremonial,  as 
Mr.  Primrose  pleads,  (which  yet  many  strong  reasons  from  P]ph. 
vi.  2  may  induce  one  to  deny,)  what  is  this  to  the  question  ? 
which  is  not  concerning  promises,  but  commandments    and  laws, 


TTIi:    ^lORALITY    OF    THK    SABBATH.  151 

Suppose  also  that  the  motive  in  the  preface  of  the  command- 
ments, literally  understood,  is  proper  to  the  Jews;  yet  this  is  also 
evident,  that  such  reasons  and  motives  as  are  proper  to  some,  and 
])erha[)s  ceremonial,  may  be  annexed  to  moral  laws,  which  are 
common  to  all ;  nor  will  it  follow  that  laws  are  therefore  not  com- 
mon, because  the  motives  thereto  are  proper.  We  that  dwell  in 
America  may  be  i)ersuaded  to  love  and  fear  God  (which  are 
moral  duties)  in  regard  of  our  redemption  and  deliverances  from 
out  of  tliose  vast  sea  storms  we  once  had,  and  the  tumults  in  Euroi)e 
which  now  are,  which  motives  are  proper  to  ourselves.  Prom- 
ises and  motives  annexed  to  tlie  commandments  come  in  as 
means  to  a  higher  end,  viz.,  obedience  to  the  laws  themselves  ; 
and  hence  the  laws  themselves  may  be  moral,  and  these  not  so, 
though  immediately  spoken,  because  they  be  not  chiefly  nor  lastly 
intended  herein.  I  know  Walk^us  makes  the  preface  to  the 
commandments  a  part  of  the  first  commandment,  and  therefore 
he  would  hence  infer  that  some  part  (at  least)  of  a  command- 
ment is  proper  to  the  Jews  ;  but  if  these  words  contain  a  motive 
])ressing  to  the  obedience  of  the  whole,  how  is  it  possible  that 
they  should  be  a  part  of  the  law,  or  of  any  one  law  ?  For  what 
force  of  a  law  can  there  be  in  that  which  only  declares  unto  us 
who  it  is  that  redeemed  them  out  of  Egypt's  bondage?  For  it  can 
not  be  true  (which  the  same  author  atRrms)  that  in  these  words 
is  set  forth  only  who  that  God  is  whom  we  are  to  have  to  be  our 
God  in  the  first  commandment ;  but  they  are  of  larger  extent, 
showing  us  who  that  God  is  whom  we  are  to  worship,  according 
to  the  first  commandment,  and  that  with  his  own  worship,  accord- 
ing to  the  second,  and  that  reverently,  according  to  the  third,  and 
whose  day  we  are  to  sanctify,  according  to  the  fourth,  and  whose 
Avill  we  are  to  do  in  all  duties  of  love  toward  man,  according  to 
the  several  duties  of  the  second  table  :  and  therefore  this  decla- 
ration of  God  is  no  more  a  part  of  the  first  than  of  any  other  coin- 
mandment,  and  every  other  commandment  may  challenge  it  as  a 
part  of  themselves,  as  well  as  the  first. 

Thesis  14G.  It  is  a  truth  as  immovable  as  the  pillars  of 
heaven,  that  God  hath  given  to  all  men  universally  a  rule  of  life 
to  conduct  them  to  their  end.  Now,  if  the  whole  decalogue  be  not 
it,  what  shall  ?  The  gospel  is  the  rule  of  our  faith,  but  not  of  our 
spiritual  life,  which  flows  from  faith.  (Gal.  ii.  20.  John  v.  24.) 
The  law  therefore  is  the  rule  of  our  life  ;  now,  if  nine  of  these 
be  a  complete  rule  w^ithout  a  tenth,  exclude  that  one,  and  then 
■who  sees  not  an  open  gap  made  for  all  the  rest  to  go  out  at  also  ? 
For  where  will  any  man  stop,  if  once  this  principle  be  laid,  viz., 
that  the  whole  law  is  not  the  rule  of  life  ?  May  not  Papists  blot 
out  the  second  also,  as  some  of  Cassander's  followers  have  done, 


152  THE    3I0r.ALITY    OF    TITK    SABBATH. 

all  but  two,  and  as  the  Antinomians  at  this  day  do  all  ?  And 
have  they  not  a -good  ground  laid  for  it,  who  may  hence  safely 
say  that  the  decalogue  is  not  a  rule  of  life  for  all  ?  Mr. 
Primrose,  that  he  might  keep  himself  from  a  broken  head  here, 
sends  us  for  salve  to  the  light  of  nature,  and  the  testimony  of  the 
gospel,  both  which  (saith  he)  maintain  and  confirm  the  morality 
of  all  the  other  commandments  except  this  one  of  the  Sabbath. 
But  as  it  shall  appear  that  the  law  of  the  Sabbath  hath  confirma- 
tion from  both,  (if  this  direction  was  sufficient  and  good,)  so  it 
may  be  in  the  mean  time  considered  why  the  Gentiles,  who  were 
universal  idolaters,  and  therefore  blotted  out  the  light  of  nature 
(as  Mr.  Primrose  confesseth)  against  the  second  commandment, 
miglit  not  as  well  blot  out  much  of  that  light  of  nature  about  the 
Sabbath  also ;  and  then  how  shall  the  light  of  nature  be  any 
sufficient  discovery  unto  us  of  that  which  is  moral,  and  of  that 
which  is  not  ? 

TJiesis  147.  There  is  a  law  made  mention  of,  James  ii.  10, 
whose  parts  are  so  inseparably  linked  together,  tliat  whosoever 
breaks  any  one  is  guilty  of  the  breach  of  all,  and'  consequently 
whosoever  is  called  to  the  obedience  of  one  is  called  to  the  obe- 
dience of  all,  and  consequently  all  the  particular  laws  which  it 
contains  are  homogeneal  parts  of  the  same  totum,  or  whole  law. 
If  it  be  demanded.  What  is  this  law  ?  the  answer  is  writ  with 
the  beams  of  the  sun,  that  it  is  the  whole  moral  law  contained  in 
the  decalogue.  For,  1.  The  apostle  speaks  of  such  a  law,  which 
not  only  the  Jews,  but  all  the  Gentiles,  are  bound  to  observe,  and 
for  the  breach  of  any  one  of  which,  not  only  the  Jews,  but  the 
Gentiles  also,  were  guilty  of  the  breach  of  all ;  and  therefore  it 
can  not  be  meant  of  the  ceremonial  law,  which  did  neither  bind 
Gentiles  nor  Jews,  at  that  time  wherein  the  apostle  writ.  2.  He 
speaks  of  such  a  law  as  is  called  a  royal  law,  and  a  law  of  liberty, 
(ver.  8,  12,)  which  can  not  be  meant  of  the  ceremonial  kuv  in 
whole  or  in  part,  which  is  called  a  law  of  bondage,  not  worthy 
the  royal  and  kingly  spirit  of  a  Christian  to  stoop  to.  (Gal.  iv.  9.) 
3.  It  is  that  law  by  the  works  of  wliich  all  men  are  bound  to 
manifest  their  faith,  and  by  which  faith  is  nmde  perfect,  (ver.  22,) 
which  can  not  be  the  ceremonial  nor  evangelical,  for  that  is  the 
law  of  f\iith,  and  therefore  it  is  meant  of  the  law  moral.  4.  It  is 
that  law  of  which,  "  Thou  shalt  not  kill,"  nor  "commit  adultery," 
are  parts,  (ver.  11.)  Now,  these  laws  are  part  of  the  decalogiie 
only,  and  whereof  it  may  be  said  He  that  said,  "  Thou  shalt  not 
commit  adultery,"  said  also,  "  Remember  to  keep  the  Sabbath 
holy ;"  and  therefore  the  whole  decalogue,  and  not  some  parts  of  it 
only,  is  the  moral  law ;  from  whence  it  is  manifest  that  the  apostle 
doth  not  speak  (as  Mr.  Primrose  would  interpret  him)  of  offend- 


THE    MORALITY    OF    TIIP:  ^ABBATH.  153 

m<X  against  tlie  word  at  large,  and  of  which  the  ceremonial  laws 
were  a  part,  hut  of  offending  against  that  part  of  the  word,  to 
wit,  the  moral  law,  of  which  he  that  offends  against  any  one  is 
guiUy  of  the  hreach  of  all ;  hence,  also,  his  other  answer  falls  to 
liie  dust,  viz.,  that  the  fourth  command  is  no  part  of  the  law, 
and  therefore  the  not  observing  of  it  is  no  sin  under  the  New 
Testament,  because  it  was  given  only  to  the  Jews,  and  not  to  us; 
for-  if  it  be  a  part  of  the  decalogue,  of  which  the  apostle  only 
speaks,  then  it  is  a  mere  begging  of  the  question,  to  affirm  that 
it  is  no  part  of  the  law  to  Christians.  But  we  see  the  apostle 
here  speaks  of  the  law  and  the  royal  law,  and  the  royal  law  of 
liberty  ;  his  meaning  therefore  must  be  of  some  special  law, 
Avhich  he  calls  xar  iSo/r^f,  the  law.  Now,  if  he  thus  speaks  of 
some  special  law,  what  can  it  be  but  the  whole  decalogue,  and 
not  a  part  of  it  only?  as  when  he  speaks  of  the  gospel  y.ur  tSo/i]i', 
he  means  not  some  part,  but  the  whole  gospel  also  ;  and  if  every 
part  of  the  decalogue  is  not  moral,  how  should  any  man  know 
from  any  law  or  rule  of  God  what  was  moral,  and  what  not  ? 
and  consequently  what  is  sinful,  and  what  not  ?  If  it  be  said, 
by  the  light  of  nature,  we  have  proved  that  this  is  a  blind  and 
corrupt  judge,  as  it  exists  in  corrupt  man  ;  if  it  be  said  by  the 
light  of  the  gospel,  this  was  then  to  set  up  a  light  unto  Christians 
to  discern  it  by,  but  none  to  the  Jews  while  they  wanted  the 
gospel  as  dispensed  to  us  now  ;  many  moral  laws  also  are  not 
mentioned  in  the  gospel,  it  being  but  accidental  to  it  to  set  forth 
the  commandments  of  the  law. 

Thesis  148.  If  Christ  came  to  fulfill,  and  not  to  destroy,  the 
law,  (Matt.  V.  17,)  then  the  commandment  of  the  Sabbath  is  not 
abolished  by  Christ's  coming ;  if  not  one  jot,  prick,  or  tittle  of 
the  law  shall  perish,  much  less  shall  a  whole  law  perish  or  be 
destroyed  by  the  coming  of  Christ. 

Thesis  149.  It  is  true,  indeed,  that  by  law  and  prophets  is 
sometimes  meant  their  whole  doctrine,  both  ceremonial,  moral, 
and  prophetical,  which  Christ  fulfilled  personally,  but  not  so  in 
this  place  of  Matthew  ;  but  by  law  is  meant  the  moral  law,  and 
by  prophets  those  prophetical  illustrations  and  interpretations 
thereof,  in  which  the  prophets  do  abound.  For,  1.  The  Lord 
Christ  speaks  of  that  law  only,  which  whosoever  should  teach 
men  to  break  and  cast  off,  he  should  be  least  in  the  kingdom  of 
heaven,  (Matt.  v.  19  ;)  but  the  apostles  did  teach  men  to  cast 
off  the  ceremonial  law,  and  yet  were  never  a  whit  less  in  the 
kingdom  of  heaven.  2.  He  speaks  of  that  law  by  conformity 
to  which  all  his  true  disciples  should  exceed  the  righteousness 
of  scribes  and  Pharisees  ;  but  that  was  not  by  being  externally 


154  THE    MORALITY    OF    THE    SABBATH. 

ceremonious  or  moral,  but  by  internal  conformity  to  the  spirii- 
ualness  of  God's  law,  which  the  Pharisees  then  regarded  not. 
3.  Christ  speaks  of  the  least  comniandments,  and  of  these  least 
commandments,  ,</i'«  Twf  h'joKbv  tovto))^  jwi>  ilanKjiMv.  Now,  what 
should  those  least  commandments  be  but  those  which  he  after- 
wards interprets  of  rash  anger,  adulterous  eyes,  unchaste  thoughts, 
love  to  enemies,  etc.,  which  are  called  least,  in  opposition  to  the 
Pharisaical  doctors'  conceits  in  those  times,  who  urged  the  gross 
duties  commanded,  and  condemned  men  only  for  gross  sins  for- 
bidden ;  as  if  therein  consisted  our  complete  conformity  to  the 
law  of  God.  And,  therefore,  by  the  least  of  those  command- 
ments is  meant  no  other  than  those  which  he  afterwards  sets 
down  in  his  spiritual  interpretation  of  the  law,  (ver.  21,)  never 
a  one  of  which  commandments  are  ceremonial,  but  moral  laws ; 
and  although  Mr.  Primrose  thinks  that  there  is  no  connection 
between  the  seventeenth  and  the  other  expositor's  verses  of  the 
law  which  follow,  yet  whosoever  ponders  the  analysis  impartially 
shall  find  it  otherwise,  even  from  the  seventeenth  verse  to  the 
end  ;  the  conclusion  of  which  is,  to  be  perfect  as  our  heavenly 
Father  is  perfect,  who  is  never  made  a  pattern  of  perfection  to 
us  in  ceremonial,  but  only  in  moral  matters.  It  is  true,  indeed, 
(which  some  object,)  that  there  is  mention  made  of  altar  and 
sacrifice,  (ver.  23,)  which  were  ceremonials  ;  but  there  is  no 
law  about  them,  but  only  a  moral  law  of  love  is  thereby  pressed 
with  allusion  to  the  ceremonial  practice  in  those  times ;  he 
speaks  also  about  divorce,  but  this  is  but  accidentally  brought  to 
show  the  morality  of  the  law  of  adultery ;  the  law  of  retaliation 
wants  not  good  witnesses  to  testify  to  the  morality  of  it,  but  I 
rather  think  it  is  brought  in  to  set  forth  a  moral  law  against 
private  revenge.  Our  Saviour,  indeed,  doth  not  speak  partic- 
ularly about  the  law  of  the  Sabbath,  as  he  doth  of  killing,  and 
adultery,  etc. ;  but  if  therefore  it  be  not  moral,  because  not  spoken 
of  here,  then  neither  the  first,  second,  nor  fifth  command  are 
moral,  because  they  are  not  expressly  opened  in  this  chapter  ; 
for  the  scope  of  our  Saviour  was  to  speak  against  the  pharisa- 
ical  interpretations  of  the  law,  in  curtaihng  of  it,  in  making  gross 
murder  to  be  forbidden,  but  not  anger ;  adultery  to  be  forbidden, 
but  not  lust;  which  evil  they  were  not  so  much  guilty  of  in  point 
of  the  Sabbath  ;  but  they  rather  made  the  phylacteries  of  it  too 
broad  by  overmuch  strictness,  which  our  Saviour  therefore  else- 
where condemns,  but  not  a  word  tending  to  abolish  this  law  of 
the  Sabbath. 

Thesis  loO.     If,    therefore,  the    commandment  is   to  be   ac- 
counted moral  which  the  gospel  reenforceth,  and  commends  unto 


THE    MOKALITY    01     Till-:    SABliA Til.  155 

US,  (according  to  Mr.  Primrose's  principles,)  then  the  fourth 
commandment  may  well  come  into  the  account  of  such  as  are 
moral;  but  the  places  mentioned  and  cleared  out  of  the  New 
Testament  evince  thus  much :  the  Lord  Jesus  coming  not  to 
destroy  the  hiw  of  the  Sabbath,  but  to  establish  it ;  and  of  the 
breach  of  which  one  law  he  that  is  guilty  is  guilty  of  the  breach 
of  all. 

Thesis  151.  If  the  observation  of  the  Sabbath  had  been  first 
imposed  upon  man  since  the  fall,  and  in  special  upon  the  people 
of  the  Jews  at  Mount  Sinai,  there  might  be  then  some  color  and 
reason  to  clothe  the  Sabbath  with  rags  and  the  worn-out  gar- 
ments of  ceremonialness ;  but  if  it  was  imposed  upon  man  in  in- 
nocency,  not  only  before  all  types  and  ceremonies,  but  also  before 
all  sin,  and  upon  Adam  as  a  common  person,  as  a  commandment 
not  proper  to  that  estate,  nor  as  to  a  particular  person,  and  proper 
to  himself,  then  the  morality  of  it  is  most  evident ;  our  adver- 
saries, therefore,  lay  about  them  here,  that  they  might  drive  the 
Sabbath  out  of  paradise,  and  make  it  a  thing  altogether  unknown 
to  the  state  of  innocency  ;  which  if  they  can  not  make  good,  their 
whole  frame  against  the  morality  of  the  Sabbath  falls  flat  to  the 
ground  ;  and  therefore  it  is  of  no  small  consec^uence  to  clear  up 
this  truth,  viz.,  that  Adam  in  innocency,  and  in  him  all  his  pos- 
terity, were  commanded  to  sanctify  a  weekly  Sabbath. 

Ihesis  152.  One  would  think  that  the  words  of  the  text 
(Gen.  ii.  2,  3)  were  so  plain  to  prove  a  Sabbath  in  that  innocent 
estate  that  there  could  be  no  evasion  made  from  the  evidence  of 
them  ;  for  it  is  expressly  said,  that  the  day  the  Lord  rested,  the 
same  day  the  Lord  blessed  and  sanctified ;  but  we  know  he  rested 
the  seventh  day  immediately  after  the  creation,  and  therefore  he 
immediately  blessed  and  sanctified  the  same  day  also  ;  for  the 
words  run  copulatively,  he  rested  the  seventh  day,  "and  he 
blessed  and  sanctified  that  day;"  but  it  is^trange  to  see  not  only 
what  odd  evasions  men  make  from  this  clear  truth,  but  also  what 
curious  cabalisms  and  fond  interpretations  men  make  of  the  He- 
brew text,  the  answer  to  which  learned  Rivet  hath  long  since 
made,  which  therefore  I  mention  not. 

Thesis  153.  The  words  are  not  thus  copulative  in  ordei:.  of 
story,  but  in  order  of  time  ;  I  say  not  in  order  of  story  and  dis- 
course, for  so  things  far  distant  in  time  may  be  coupled  together 
by  this  copulative  particle  and,  as  Mr.  Primrose  truly  shows, 
(Ex.  xvi.  32,  33  ;  1  Sam.  xvii.  54 ;)  but  they  are  coupled  and 
knit  together  in  respect  of  time  ;  for  it  is  the  like  phrase  which 
Moses  immediately  after  useth,  (Gen.  v.  1,  2,)  where  it  is  said, 
"  God  created  man  in  his  image,  and  blessed  them,  and  called 


156  THE    MORALITY    OF    THE    SABBATH. 

their  names,"  etc.,  which  were  top:ether  in  time ;  so  it  is  here ; 
the  time  God  rested,  that  time  God  blessed  ;  for  the  scope  of 
the  words  (Gen.  ii.  1-3)  is  to  show  what  the  Lord  did  that 
seventh  day,  after  the  finishing  of  the  whole  creation  in  six  days, 
and  that  is,  he  blessed  and  sanctified  it.  For,  look,  as  the  scope 
of  Moses  in  making  mention  of  the  six  days  orderly  was  to  show 
what  God  did  every  particular  day,  so  what  else  should  be  the 
scope  in  making  mention  of  the  seventh  day,  unless  it  was  to 
show  what  God  did  then  on  that  day  ?  and  that  is,  he  then  rested, 
and  blessed  and  sanctified  it,  even  then  in  that  state  of  inno- 
cency. 

Ihesis  154.  God  is  said  (Gen.  ii.  1-3)  to  bless  the  Sabbath 
as  he  blessed  other  creatures ;  but  he  blessed  the  creatures  at 
that  time  they  were  made,  (Gen.  i.  12,  28,)  and  therefore  he 
blessed  the  Sabbath  at  that  time  he  rested.  Shall  God's  work 
be  presently  blessed,  and  shall  his  rest  be  then  without  any  ? 
Was  God's  rest  a  cause  of  sanctifying  the  day  many  hundred 
years  after,  (as  our  adversaries  say,)  and  was  there  not  as  much 
cause  then  when  the  memory  of  the  creation  was  most  fresh, 
which  was  the  fittest  time  to  remember  God's  work  in  ?  Mr. 
Primrose  tells  us  tliat  the  creatures  were  blessed  with  a  present 
benediction,  because  they  did  constantly  need  it ;  but  there  was 
no  necessity  (he  saith)  that  man  should  solemnize  the  seventh 
as  soon  as  it  is  made ;  but  as  we  shall  show  that  man  did  then 
need  a  special  day  of  blessing,  so  it  is  a  sufiicient  ground  of 
believing  that  then  God  blessed  the  day  when  there  was  a  full, 
and  just,  and  sufficient  cause  of  blessing,  which  is  God's  resting; 
it  being  also  such  a  cause  as  was  not  peculiar  to  the  Jews  many 
hundred  years  after,  but  common  to  all  mankind. 

Thesis  155.  The  rest  of  God  (which  none  question  to  be  in 
innocency  immediately  after  the  creation)  was  either  a  natural 
rest,  (as  I  may  call  it,)«that  is,  a  bare  cessation  from  labor,  or  a 
holy  rest,  i.  e.,  a  rest  set  apart  in  exemplum,  or  for  example,  and 
for  holy  uses  ;  but  it  was  not  a  natural  rest  merely,  for  then  it  had 
been  enough  to  have  said,  that  at  the  end  of  the  sixth  day  God 
rested ;  but  we  see  God  speaks  of  a  day,  the  seventh  day.  God 
hath  rested  with  a  natural  rest  or  cessation  from  creation  ever 
since  the  end  of  the  first  sixth  day  of  the  world  until  now  ;  why 
then  is  it  said  that  God  rested  the  seventh  day  ?  or  why  is  it  not 
rather  said  that  he  began  his  rest  on  that  day,  but  that  it  is 
limited  to  a  day  ?  Certainly  this  argues  that  he  speaks  not  of 
natural  rest  merely,  or  that  which,  ex  natura  rel,  follows  the 
finishing  of  his  work  ;  for  it  is  then  an  unfit  and  improper  speech 
to   limit   God's  rest  within  the   circle  of  a  day  ;  and  therefore 


THE    MORALITY    OF   THE    SABBATH.  157 

he  speaks  of  a  holy  rest  tlien  appointed  for  holy  uses  as  an 
example  for  holy  rest,  which  may  well  be  limited  within  the 
compass  of  a  day  ;  and  hence  it  undeniably  follows,  that  if  God 
rested  in  innocency  with  such  a  rest,  then  the  seventh  day  was 
then  sanctified,  it  being  the  day  of  holy  rest. 

Thesis  15G.  It  can  not  be  shown  that  ever  God  made  himself 
an  example  of  any  act,  but  that  in  the  present  example  there  was 
and  is  a  present  rule,  binding  immediately  to  follow  that  example  ; 
if  therefore,  from  the  foundation  of  the  world,  God  made  himself 
an  example  in  six  days'  labor  and  in  a  seventh  day's  rest,  why 
should  not  this  example  then  and  at  that  time  of  innocency  be 
binding,  there  being  no  example  which  God  sets  before  us  but  it 
supposeth  a  rule  binding  us  immediately  thereunto?  The  great 
and  most  high  God  could  have  made  the  world  in  a  moment  or 
in  a  hundred  years  ;  why  did  he  make  it  then  in  six  days,  and 
rested  the  seventh  day,  but  that  it  might  be  an  example  to  man  ? 
It  is  evident  that,  ever  since  the  world  began,  man's  life  was  to 
be  spent  in  labor  and  action  which  God  could  have  appointed  to 
contemplation  only  ;  nor  will  any  say  that  his  life  should  be  spent 
only  in  labor,  and  never  have  any  special  day  of  rest,  (unless  the 
Antinomians,  who  herein  sin  against  the  light  of  nature;)  if  there- 
fore God  was  exemplary  in  his  six  days'  labor,  why  should  any 
think  but  that  he  was  thus  also  in  his  seventh  day's  rest  ?  point- 
i'lg  out  unto  man  most  visibly  (as  it  were)  thereby  on  what  day 
he  should  rest.  A  meet  time  for  labor  was  a  moral  duty  since 
man  was  framed  upon  earth;  God  therefore  gives  man  an  ex- 
ample of  it  in  making  the  world  in  six  days.  A  meet  time  for 
holy  rest,  the  end  of  all  holy  and  honest  labor,  was  much  more 
moral,  (the  end  being  better  than  the  means ;)  why  then  was  not 
the  example  of  this  also  seen  in  God's  rest  ?  Mr.  Ironside,  in- 
deed, is  at  a  stand  here,  and  confesseth  his  ignorance  in  con- 
ceiving how  God's  v.'orking  six  days  should  be  exemplary  to  man 
in  innocency,  it  being  not  preceptive,  but  permissive  only  to  man 
in  his  apostasy.  But  let  a  plain  analysis  be  made  of  the  motives 
used  to  press  obedience  to  the  fourth  command,  and  we  shall  find 
(according  to  the  consent  of  all  the  orthodox  not  prejudiced  in 
this  controversy)  that  God's  example  of  working  six  days  in  cre- 
ating the  world  is  held  forth  as  a  motive  to  press  God's  people 
to  do  all  their  work  within  six  days  also ;  and  the  very  reason 
of  our  labor  and  rest  now  is  the  example  of  God's  labor  and 
rest  then,  as  may  also  appear,  Ex.  xxxi.  17.  And  to  say  that 
those  words  in  the  commandment  (viz.,  six  days  thou  shalt  labor) 
are  no  way  preceptive,  but  merely  promissive,  is  both  cross  to  the 
express  letter  of  the  text,  and  contrary  to  moral  equity,  to  allow 

VOL.    111.  14 


158  THE    iSlOKALlTY    OF    THE    SABBATH. 

any  part  of  the  six  days  for  sinful  idleness  or  neglect  of  our 
weekly  work,  so  fur  forth  as  the  rest  upon  the  Sabbath  be 
hindered   hereby. 

lltesis  157.  The  word  sanciijied  is  variously  taken  in  Scrip- 
ture, and  various  things  are  variously  and  differently  sanctified ; 
yet  in  this  place,  when  God  is  said  to  sanctify  the  Sabbath,  (Gen. 
ii.  2,  3,)  it  must  be  one  of  these  two  ways:  either,  1.  By  infusion 
of  holiness  and  sanctification  into  it,  as  holy  men  are  said  to  be 
sanctified ;  or,  2.  By  separation  of  it  from  common  use,  and  dedi- 
cation of  it  to  holy  use,  as  the  temple  and  altar  are  said  to  be 
sanctified. 

Thesis  158.  God  did  not  sanctify  the  Sabbath  by  infusion  of 
any  habitual  holiness  into  it,  for  the  circumstance  of  a  seventh 
day  is  not  capable  thereof,  whereof  only  rational  creatures,  men 
and  angels,  are. 

T}ies}S  159.  It  must  therefore  be  said  to  be  sanctified  in  re- 
spect of  its  separation  from  common  use,  and  dedication  to  holy 
use,  as  the  temple  and  tabernacle  were,  which  yet  had  no  inher- 
ent holiness  in  them. 

Thesis  160.  Now,  if  the  Sabbath  was  thus  sanctified  by  dedi- 
cation, it  must  be  either  for  the  use  of  God  or  of  man  ;  i.  e.,  either 
that  God  might  keep  this  holy  day,  or  that  man  might  observe  it 
as  a  holy  day  to  God ;  but  what  dishonor  is  it  to  God  to  put  him 
upon  the  observation  of  a  holy  day  ?  and  therefore  it  was  dedi- 
cated and  consecrated  for  man's  sake  and  use,  that  so  he  might 
observe  it  as  holy  unto  God. 

TJiesis  IGl.  This  day  therefore  is  said  to  be  sanctified  of 
God  that  man  might  sanctify  it  and  dedicate  it  unto  God  ;  and 
hence  follows,  that  look,  as  man  could  never  have  lawfully  dedi- 
cated it  unto  God,  without  a  precedent  institution  from  God,  so 
the  institution  of  God  implies  a  known  command  given  by  God 
unto  man  thereunto. 

Thesis  1G2.  It  is  therefore  evident,  that  when  God  is  said  to 
sanctify  the  Sabbath,  (Gen.  ii.  2,  3,)  that  man  is  commanded 
hereby  to  sanctify  it,  and  dedicate  it  to  the  holy  use  of  God. 
Sanctijicare  est  sanctijicari  inandare,  saith  Junius  ;  and  therefore, 
if  Mr.  Primrose  and  others  desire  to  know  where  God  com- 
mandeth  the  observation  of  the  Sabbath  in  Gen.  ii.  2,  they  may 
see  it  here  necessarily  implied  in  the  word  sanctify.  And  there- 
fore, if  God  did  sanctify  the  Sabbath  immediately  after  the  crea- 
tion, he  commanded  man  to  sanctify  it  then  ;  for  so  the  v.'ord 
sanclifcd  is  expressly  expounded  by  the  Holy  Ghost  himself. 
(Deut.  v.  15.)  We  need  not  therefore  seek  for  wood  among  trees, 
and  inquire  where,  and  when,  and  upon  what  ground  the  patri- 


THE    :\rORALITY    OF    THE    SABBATIT.  159 

archs  before  Moses  observed  a  Sabbath,  whenas  it  was  famously 
dedicated  and  sanctified,  i.  e.,  commanded  to  be  sanctified,  from 
the  iirst  foundation  of  the  world. 

Thesis  163.  Our  adversaries,  therefore,  dazzled  with  the  clear- 
ness of  the  light  shining  forth  from  the  text,  (Gen.  ii.  2,)  to  wit, 
that  the  Sabbath  was  commanded  to  be  sanctified  before  the  fall, 
do  fly  to  their  shifts,  and  seek  for  refuge  from  several  answers ; 
sometimes  they  say  it  is  sanctified  by  way  of  destination,  some- 
times they  tell  us  of  anticipation,  sometimes  they  think  the  book 
of  Genesis  was  writ  after  Exodus,  and  many  such  inventions  ; 
which  because  they  can  not  possibly  stand  one  with  another,  are 
therefore  more  fit  to  vex  and  perplex  the  mind  than  to  satisfy 
conscience  ;  and  indeed  do  argue  much  uncertainty  to  be  in  the 
minds  of  those  that  make  these  and  the  like  answers,  as  not 
knowing  certainly  what  to  say,  nor  where  to  stand :  yet  let  us 
examine  theifi. 

TJiesis  1(34.  To  imagine  that  the  book  of  Genesis  was  writ 
after  Exodus,  and  yet  to  affirm  that  the  Sabbath  in  Genesis  is 
said  to  be  sanctified  and  blessed,  only  in  way  of  destination,  i.  e., 
because  God  destinated  and  ordained  that  it  should  be  sanctified 
many  years  after,  seems  to  be  an  ill-favored  and  misshapen  an- 
swer, and  no  way  fit  to  serve  their  turn  who  invent  it ;  for  if  it 
Avas  writ  after  Exodus,  what  need  was  there  to  say  that  it  was 
destinated  and  ordained  to  be  sanctified  for  time  to  come  ?  when- 
as  upon  this  supposition  the  Sabbath  was  already  sanctified 
for  time  past,  as  appears  in  the  story  of  Ex.  xix.  20.  And 
therefore  Mr.  Primrose  translates  the  words  thus:  that  God 
rested,  and  hath  blessed  and  hath  sanctified  the  seventh  day,  as 
if  Moses  writ  of  it  as  a  thing  past  already  ;  but  what  truth  is 
there  then  to  speak  of  a  destination  for  time  to  come  ?  I  know 
Junius  so  renders  the  Hebrew  words,  as  also  the  word  rested ; 
but  we  know  how  many  ways  some  of  the  Hebrew  tenses  look, 
nor  is  it  any  matter  now  to  trouble  ourselves  about  them.  This 
only  may  be  considered,  that  it  is  a  mere  uncertain  shift  to  affirm 
that  Genesis  was  writ  after  Exodus.  Mr.  Ironside  tells  us  he 
could  give  strong  reasons  for  it,  but  he  produceth  none ;  and  as 
for  his  authorities  from  human  testimonies,  we  know  it  is  not  fit 
to  weigh  out  truth  by  human  suffrages;  and  yet  herein  they  do 
not  cast  the  scale  for  Genesis  to  be  writ  after  Exodus  ;  for 
although  Beda,  Abulensis,  and  divers  late  Jesuits  do  affirm  it, 
yet  Eusebius,  Catharinus,  Alcuinus,  a  Lapide,  and  sundry  others, 
both  Popish  and  Protestant  writers,  are  better  judgmented  here- 
in ;  and  their  reasons  for  Genesis  to  be  the  first  born,  as  it  is  first 
set  down,  seem  to  be  most  strong.     The  casting  of  this  cause 


160  THE  MORALITY  OV    THE  SABBATH. 

therefore  depends  not  upon  such  uncertainties ;  and  yet,  if  this 
disorder  were  granted,  it  will  do  their  cause  no  good,  as,  if  need 
were,  might  be  made  manifest. 

Thesis  165.  Mr.  Ironside  confesseth,  that  God's  resting  and 
sanctifying  the  Sabbath  are  coetaneous,  and  acknowledgeth  the 
connection  of  them  together  at  the  same  time,  by  the  copulative 
and;  ixnd  that  as  God  actually  rested,  so  he  actually  sanctified  the 
day.  But  this  sanctification  which  he  means  is  nothing  else  but 
destination,  or  God's  purpose  and  intention  to  sanctify  it  after- 
ward ;  so  that,  in  eifect,  this  evasion  amounts  to  thus  much,  viz., 
that  God  did  actually  purpose  to  sanctify  it  about  twenty-five 
hundred  years  after  the  giving  of  the  law,  but  yet  did  not  ac- 
tually sanctify  it ;  and  if  this  be  the  meaning,  it  is  all  one  as  if  he 
had  said  in  plain  terms,  viz.,  that  when  God  is  said  to  sanctify 
the  Sabbath,  he  did  not  indeed  sanctify  it,  only  he  purposed  so 
to  do ;  and  although  Mr.  Primrose  and  himself  tells  us  that  the 
Avord  sanctify  signifies,  in  the  original,  some  time  to  prepare  and 
ordain,  so  it  may  be  said  that  the  word  signifies  sometimes  to 
publish  and  proclaim.  If  they  say  that  this  latter  can  not  be  the 
meaning,  because  we  read  not  in  Scripture  of  any  such  procla- 
mation that  this  should  be  the  Sabbath,  the  like  may  be  said  (upon 
the  reasons  mentioned)  concerning  their  destination  of  it  there- 
unto. Again :  if  to  sanctify  the  day  be  only  to  purpose  and  ordain 
to  sanctify  it,  then  the  Sabbath  was  no  more  sanctified  since  the 
creation  than  ab  ceterno^  and  before  the  world  began,  for  then 
God  did  purpose  that  it  should  be  sanctified ;  but  this  sanctifica- 
tion here  spoken  of  seems  to  follow  God's  resting,  which  was  in 
time,  and  therefore  it  must  be  understood  of  another  sanctifica- 
tion than  that  which  seems  to  be  before  all  time.  Again :  as 
God  did  not  bless  the  Sabbath  in  way  of  destination,  so  neither 
did  he  sanctify  it  in  w^ay  of  destination ;  but  he  did  not  bless  it  in 
way  of  destination,  for  let  them  produce  but  one  Scripture  where 
the  word  blessed  is  taken  in  this  sense,  for  a  purpose  only  to 
bless.  Indeed,  they  think  they  have  found  out  this  purpose  to 
sanctify  in  the  word  sanctijied,  (Is.  xiii.  3 ;)  but  where  will  they 
find  the  like  for  the  w^ord  blessed  also?  For  as  the  day  was 
blessed,  so  it  was  sanctified ;  and  yet  I  think  that  the  Medes  and 
Persians,  in  Is.  xiii.  3,  are  not  called  God's  sanctified  ones,  be- 
cause they  were  destinated  to  be  sanctified  for  that  work,  but 
because  they  w^ere  so  prepared  for  it,  as  that  they  were  actually 
separated  by  God's  word  for  the  accomplishment  of  such  work. 
But  our  adversaries  will  not  say  that  God  did  thus  sanctify  the 
Sabbath  in  paradise  by  his  word  ;  and  yet  suppose  they  are  called 
his  sanctified  ones  in  way  of  destination,  yet  there  is  not  the  like 


THE    MORALITY    OF    THE    SABBATH. 


161 


reason  to  interpret  it  here ;  for  in  Is.  xiii.  3,  God  himself  is 
brought  in  immediately  speakinjr,  before  whose  eternal  eyes  all 
things  to  come  are  as  present,  and  hence  he  might  call  them  his 
sanc'tilied  ones;  but  in  this  place. of  Gen.  ii.  2,  Moses  (not  God 
immediately)  speaks  of  this  sanctifying  in  way  of  historical  nar- 
ration only.  This  destination,  which  is  stood  so  much  upon,  is 
but  a  mere  imagination. 

Thesis   16(3.     It  can  not  be  denied  but  that  it  is  a  usual  thing  in 
Scripture  to  set  down  things  in  way  of  prolcpsis  and  anticipation, 
as  thev  call  it,  i.  e.,  to  set  down  things  aforehand  in  the  history 
which^nany  years  happened  and  came  after  in  order  of  time  ;  but 
there  is  no  such  prolepsis  or  anticipation  here,  (as  our  adver- 
saries dream,)  so  that  when  God  is  said  to  sanctify  the  Sabbath 
in  Genesis,  the  meaning  should  be,  that  this  he  did  twenty-five 
hundred  years  after  the  creation,  for  this  assertion   wants   all 
proof,  and  hath  no  other  prop  to  bear  it  up,  than  some  instances 
of  anticipations  in  other  places  of  Scripture.     The  Jesuits,  from 
some   unwary  expressions  of  some  of  the  fathers,  first  started 
this   answer,   whom  Gomarus  followed,  and  after   him   sundry 
others  prelatically  minded  ;  but  Rivet,  Ames,  and  others  have 
scattered  this  mist  long  since,  and  therefore  I  shall  leave  but  this 
one  consideration  against  it,  viz.,  that  throughout  all  the   Scrip- 
ture we  shall  not  find  one  prolepsis,  but  that  the  history  is  evident 
and  apparently  false,  unless  we  do  acknowledge  a  prolepsis  and 
anticipation  to  be  in  the  story;  so  that  necessity  of  establishing 
the  truth  of  the  history  only  can  establish  the  truth  of  a  prolep- 
sis in  the  history.     I  forbear  to  give  a  taste  thereof  by  any  par- 
ticular instances,  but  leave  it  to  trial ;  but  in  this  place  alleged  of, 
(Gen.  ii.  2,)  can  any  say  that  the  story  is  apparently  false  un- 
less we  imagine  a  prolepsis  ?  and  the  Sabbath  to  be  first  sanctified 
iirMount  Sinai,   (Ex.  xx. ;)  for  might  not  God  sanctify  it  in 
paradise  as  soon  as  God's  rest,  the  cause  and  foundation  ot  sanc- 
tifying of  it,  was  existing?    Will  any  say,  with  Gomarus,  that  the 
Sabbath    was  first    sanctified    (Ex.  xvi.)  because    God  blessed 
them  so  much  the  day  before  with  manna,  whenas  in  the  com- 
mandment itself  (Ex.  XX.)   the  reason  of  it  is  plainly  set  down 
to  be  God's   resting  on   the   seventh  day,  and  sanctifying  of  it 
long  before? 

Thesis  167.  There  is  not  the  least  color  of  Scripture  to  make 
this  blessing  and  sanctifying  of  the  day  to  be  nothing  else  but 
God's  magnifying  and  liking  of  it  in  his  own  mind,  rejoicing  and 
as  it  were  glorying  in  it,  when  he  had  rested  from  his  woi'ks  ; 
and  yet  3Irr  Primrose  casts  this  block  in  the  way  for  the  blind  to 
stumble  at,  supposing  that  there  should  be  no  such  anticipation  as 


1G2  THE    MORALITY    OF    THK    SABBATH. 

ho  pleads  for ;  for  surely,  if  God  blessed  and  sanctified  the  day, 
it  was  a  real  and  an  etfectual  sanctiHeation  afid  blessing ;  but  this 
ma'i^nifying  and  glorying  in  it,  in  God's  mind,  is  no  real  thing  in 
the  blessed  God,  he  having  no  such  affections  in  him,  but  what 
is  said  to  be  in  him  that  way  is  ever  by  some  special  effects,  tlie 
simple  and  pure  essence  of  God  admitting  no  affections,  jjer  mo- 
duui  (fffectus,  sed  effectKS,  as  is  truly  and  commonly  maintained. 

Thesis  168.  If  God  sanctified  and  commanded  Adam  to  sanc- 
tifv  the  Sabbath,  it  was  either  that  he  himself  should  observe  it 
personally,  or  successively  in  his  posterity  also.  Now,  there  is  no 
reason  to  think  that  this  is  a  command  peculiarly  binding  Adam 
himself  only,  there  being  the  same  cause  for  his  posterity  to  ob- 
serve a  Sabbath  as  himself  had,  which  was  God's  example  of 
labor  and  rest ;  and  if  this  was  given  to  his  posterity  also,  then  it 
was  a  moral  duty,  and  not  a  point  of  mere  order  proper  to  Adam 
to  attend  unto ;  yet  Mr.  Primrose,  for  fear  lest  he  should  shoot 
short,  in  one  of  his  answers,  wherein  he  tells  us  that  it  did  dero- 
gate much  from  the  excellency  of  Adam's  condition  to  have  any 
one  day  for  God  appointed  unto  him,  yet  here,  notwithstanding, 
he  tells  us,  that  if  God  had  appointed  such  a  day,  it  was  no  moral 
thing,  nor  yet  a  ceremony  directing  to  Christ,  but  only  as  a  point 
of  order  which  God  was  pleased  then  to  subject  him  unto  ;  and 
that  a  man  may  as  well  conclude  that  it  was  a  moral  thing  to 
serve  God  in  Eden  because  it  was  a  place  which  God  had 
appointed  Adam  to  serve  him  in,  as  the  seventh  day  to  be  moral 
because  it  was  the  time  thereof:  but  this  assertion  is  but  a  mere 
ipuivofiei'or ;  for  the  text  tells  us  expressly,  that  God  did  both 
bless  and  sanctify  the  seventh  day  in  a  special  manner,  as  a  thing 
of  common  concernment,  but  is  never  said  to  bless  and  sanctify 
the  place  of  Eden,  All  men  in  Adam  were  made  in  the  image 
of  God,  and  was  there  but  one  thing  in  innocency  wherein  God 
made  himself  eminently  exemplary  in  labor  and  rest  ?  and  shall 
we  think  that  that  one  thing  was  rather  a  point  of  order  proper 
to  Adam,  than  a  part  of  God's  image  common  to  all  ?  The  ap- 
pointment of  that  royal  seat  of  Eden  was  an  act  of  heavenly 
bounty,  and  therefore  might  well  be  proper  to  him  in  that  estate  ; 
but  the  appointment  of  the  time  for  God's  special  honor  was  an 
act  of  justice,  made  and  built  upon  a  rule  of  common  equity,  as 
may  appear  out  of  the  second  edition  of  this  law  in  the  fourth 
commandment,  and  therefore  might  well  be  morally  binding  unto 
all,  and  not  a  point  of  mere  order  only  for  Adam  to  observe. 

Thesis  169.  If  Adam  had  stood,  all  mankind  might,  and 
perhai)s  should,  have  observed  that  particular  seventh  day  for- 
ever on  earth.     But  look,  as  Adam  observed  it  not  merely  because 


THE    MORALITY    OF    TITK    SABIiATII.  163 

it  was  that  seventh,  (as  hath  been  shown,)  which  was  but  second- 
arily, and  as  it  were  accidentally  moral,  but  because  it  was  the 
seventh  day  appointed  of  God,  which  is  firstly  and  primarily 
moral,  so,  although  we  now  do  not  observe  that  seventh  day 
which  Adam  did,  yet  the  substance  of  the  morality  of  this  com- 
mand given  unto  him  is  observed  still  by  us,  in  observing  the 
seventh  day  which  God  hath  aj^pointed,  to  which  the  equity  of 
this  command  binds  generally  all  mankind ;  hence  therefore  it  is 
of  little  force  which  some  object,  that  if  the  commandment  to  man 
in  innocency  be  moral,  that  then  we  are  bound  to  observe  the 
same  seventh  day  which  Adam  in  innocency  did.  This  is  oft  laid 
in  our  dish  :  but  the  answer  is  easy  from  what  hath  been  said. 

Thfsis  170.  If  because  we  read  not  any  express  mention 
that  the  patriarchs  before  Moses'  time  did  sanctify  a  Sabbath, 
that  therefore  the  Sabbath  was  not  sanctified  at  that  time,  we 
may  as  well  argue  tliat  it  was  not  observed  all  the  time  of  the 
Judges,  nor  of  the  books  of  Samuel,  because  no  express  men- 
tion is  made  in  those  books  of  any  such  thing ;  for  if  it  be  said 
that  there  is  no  doubt  but  that  they  observed  it,  because  it  was 
published  on  Mount  Sinai,  the  like  we  may  say  concerning  tlie 
patriarchal  times,  who  had  such  a  famous  manifestion  of  God's 
mind  herein,  from  the  known  story,  commandment,  and  example 
of  God  in  the  first  creation.  (Gen.  ii.  2.)  It  is  not  said  express- 
ly that  Abram  kept  the  Sabbath,  but  he  is  commended  for  keep- 
ing God's  commandments,  (Gen.  xxvi.  5;)  and  is  not  the  Sab- 
bath one  of  those  commandments,  the  breach  of  which  is  ac- 
counted the  breaking  of  all?  (Ex.  xvi.  27,  28;)  and  may  we 
lawfuU}'  and  charitably  think  that  Abram  neglected  other  moral 
duties,  because  they  are  not  expressly  mentioned  ?  Again :  it 
may  be  as  well  doubted  of,  whether  the  patriarchs  observed  any 
day  at  all,  (which  our  adversaries  confess  to  be  moral,)  because 
it  neither  is  expressly  mentioned.  Again :  it  may  be  said  with 
as  good  reason,  that  the  sacrifices  which  they  offered  were 
without  warrant  from  God,  because  the  commandment  for  them 
is  not  expressly  mentioned ;  but  we  know  that  Abel  by  faith 
Olfered,  and  faith  must  arise  from  a  precedent  word  ;  so  that,  as 
the  approved  practice  of  holy  men  doth  necessarily  imply  a  com- 
mand, so  the  command  given  (as  hath  been  shown)  to  Adam 
doth  as  necessarily  infer  a  practice.  Again  :  if  no  duties  to  God 
were  performed  by  the  patriarchs,  but  such  as  are  expressly 
mentioned  and  held  forth  in  their  examples,  we  should  then  be- 
hold a  strange  face  of  a  church  for  many  hundred  years  together, 
and  necessarily  condemn  the  generation  of  the  just  for  living 
in  gross  neglects  and  impieties,  there  being  many  singular  and 


104  THE    MORALITY    OF   THE    SABBATH. 

special  duties  which  doubtless  were  done  that  w^ere  not  meet  par- 
ticularly to  be  mentioned  in  that  sliort  epitome  of  above  two  thou- 
sand years  together,  in  the  book  of  Genesis  ;  and  therefore  for 
Mr.  Ironside  and  Primrose  to  conclude  tliat  the  keeping  of  the 
Sabbath  had  certainly  been  mentioned  if  it  had  been  observed, 
is  very  unsound.  Mr.  Primrose  thinks  that,  if  the  Sabbath  had 
been  observed,  it  had  been  then  mentioned,  because  lesser  things 
than  the  Sabbath  are  made  mention  of,  there  being  also  frequent 
occasion  to  speak  of  the  Sabbath,  and  that  Moses  and  the 
prophets  would  have  pressed  the  observation  of  it  from  the 
patriarchs'  example  if  they  had  so  practiced.  But  what  is  this 
kind  of  arguing  but  to  teach  the  Holy  Ghost  what,  and  when, 
and  how  to  speak  ?  For  there  be  many  lesser  matters  expressed 
in  many  other  historical  parts  of  the  Scripture,  and  good  occa- 
sion as  man  may  fancy  to  speak  of  the  Sabbath,  and  yet  we  see  it 
is  passed  by  in  silence.  But  it  is  no  wonder,  if  he  who  questions 
Avhether  there  were  any  days  of  fasting  and  prayer  for  two 
tliousand  years  together,  because  they  are  not  expressly  men- 
tioned, if  that  he  dcubts  also  whether  there  were  any  Sabbath 
all  that  time,  upon  the  same  ground.  But  can  any  question  tliat 
considers  the  sorrows  of  those  times,  which  all  ages  have  put 
men  to  seek  God  in  such  duties,  but  that  they  had  such  days  of 
fasting,  as  well  as  their  betters  in  evangelical  times,  when  the 
Bridegroom  was  gone  ? 

Thesis  171.  It  is  not  improbable  but  that  the  sacrifices  of 
Cain  and  Abel  (Gen.  iv.  3)  were  upon  the  Sabbath  day,  the 
usual  stated  time  then  for  such  services ;  for  that  which  our 
translation  renders,  "in  process  of  time,"  the  Hebrew  calls  it 
:3^?2-n  ^sni,  i.  e.,  "  the  end  of  days  ;  "  and  why  may  not  this  be 
the  end  of  the  days  of  the  week,  (a  known  division  of  time,  and 
most  famous  from  the  beginning  of  the  world,  as  Rivet  demon- 
strates out  of  the  best  antiquaries,)  rather  than  at  the  end  of  the 
months  of  the  year?  But  it  is  not  good  to  wrestle  with  proba- 
bilities, of  which  many  are  given,  which  do  rather  darken  than 
clear  up  this  cause.  This  only  may  be  added,  that  suppose  the 
patriarchs  observed  no  Sabbath  from  man's  fall  to  Moses'  time, 
yet  it  will  not  follow  that  man  in  innocency  was  a  stranger  to  it, 
because  man  in  his  apostasy  forgot,  or  did  not  regard  to  keep  it. 

IVuisis  172.  If,  therefore,  it  was  a  duty  which  Adam  and  his 
posterity  were  bound  to  keep  by  a  law  given  them  in  innocency, 
then  it  undeniably  follows  that  the  observance  of  a  Sabbath  doth 
not  depend  u[)on  great  numbers  of  people  to  sanctify  it;  for  at  first 
creation  the  number  was  but  two,  and  yet  they  both  were  'bound 
to  observe  it  then  ;  nor  yet  is  it  to  be  cast  aside   through  any 


THE    MORALITY    OF   THE    SABn.-VTII.  '       1G5 

man's  freedom  from  worldly  encumbrances,  whereby  he  halh 
liberty  to  serve  God  more  frequently  eveiy  day ;  for  thus  it  was 
also  in  the  state  of  innocency,  and  yet  the  Sabbath  to  be  observed 
then.  It  is  therefore  unsound,  which  Mr.  Primrose  affirms 
herein,  viz..  That  the  consecration  of  a  certain  day  for  God's 
service  is  not  necessary,  but  then  only,  when  many  troop  to- 
gether and  make  up  the  liody  of  a  great  assembly  ;  and  that  there- 
fore it  may  be  doubted  wliether  the  ])atriarchs,  having  but  small 
families  and  little  cumber,  observed  any  Sabbath,  but  rather 
served  God  alike  every  day  with  great  ease  and  assiduity ; 
and  therefore  there  was  no  need  nor  cause  of  a  Sabbatli  till 
they  became  a  numerous  people  at  Mount  Sinai.  But  beside 
what  hath  been  said,  how  will  it  appear  that  the  posterity  of 
Seth,  called  the  sons  of  God,  (Gen.  vi.  1,  2,)  w^ere  not  a  numer- 
ous people  ?  or  that  Abraham's  family  was  so  small,  out  of 
wliich  he  could  gather  three  hundred  fighting  men  to  pursue  five 
mighty  princes  in  battle  ?  But  suppose  they  were  few ;  yet  have 
not  small  companies,  and  particular  persons,  as  much  need  of  the 
blessing  of  a  Sabbath,  and  special  communion  with  God  therein,  as 
great  numbers  and  troops  of  people  ?  Is  not  the  observation  of 
the  Sabbath  built  upon  better  and  surer  grounds  mentioned  in 
the  Scripture  than  bigness  of  number,  and  freedom  from  cum- 
bers, not  mentioned  at  all  ? 

Thesis  173.  If  Adam's  fall  was  before  the  Sabbath,  (as  ^Nlr. 
Broad  and  some  others,  otherwise  orthodox  in  this  point  of  the 
Sabbath,  conceive,  by  too  much  inconsiderate  wresting  of  Ps. 
xlix.  12,  John  viii.  44,)  yet  it  will  not  hence  follow  tliat  he  had 
no  such  command  in  innocency  to  observe  the  Sabbath  before 
his  fall.  For  whether  man  had  fallen  or  no,  yet  the  thing  itself 
speaks  that  God  was  determined  to  work  six  days  in  making  the 
world,  and  to  rest  and  so  to  sanctify  the  seventh,  that  he  might 
therein  be  exemplary  to  man ;  and  consequently  God  would 
have  given  this  law,  and  it  should  have  been  a  rule  to  him 
wdiether  he  fell  or  no;  and  indeed  the  seventh  day's  rest  depends 
no  more  upon  man's  fall  than  the  six  days'  work  of  creation, 
which  we  see  were  all  finished  before  the  fall ;  the  seventh  day's 
holiness  being  more  suitable  to  that  state  than  tlie  six  days' 
labor,  to  which  we  see  he  was  appointed,  if  God's  example  had" 
any  force  to  direct  and  lead  him  thereunto.  Again :  if  the  law 
of  labor  was  writ  upon  his  heart  before  he  was  actually  called 
forth  to  labor,  viz.,  to  dress  and  keep  the  garden,  (Gen.  ii.  15.) 
why  might  not  also  the  law  of  holy  rest  be  revealed  unto  him 
by  God,  and  so  answerably  writ  upon  his  heart  before  he  fell, 
or  came  actually  to  rest  upon  the  Sabbath?*  Little  of  Adam's 


IGG  THE    MOLALITY    OF    THE    SABBATH. 

universal  obeJience  to  the  law  of  works  was  as  yet  actual  while 
he  remained  innocent  ;  and  yet  all  his  obedience  in  time  to  come 
■was  writ  upon  iiis  heart  the  first  moment  of  his  creation  in  the 
image  of  God,  as  it  were  aforeliand  ;  and  why  might  not  this  law 
of  the  Sabbath  be  writ  so  aforehand  ?  And  therefore  Mr.  Broad 
need  not  trouble  himself  or  others  in  inquiring  whether  God  sanc- 
tified the  Sabbath  before  or  after  the  first  seventh  day  wherein 
God  rested ;  and  if  before  it,  how  Adam  could  know  of  the  Sab- 
bath before  God's  complete  rest  upon  the  first  seventh  day,  the 
cause  of  it.  For  God  was  as  well  able  to  make  Adam  privy 
to  his  counsel  aforehand  concerning  that  day,  before  God's  rest 
on  it,  which  was  a  motive  to  the  observance  of  it,  as  he  was  to 
acquaint  his  people  with  his  purpose  for  a  holy  passover  before 
the  occasion  of  it  fell  out.  Mr.  Broad  indeed  tells  ns,  that  it  is 
most  probable  that  God  did  not  bless  and  sanctify  the  first  Sab- 
bath or  seventh  day  of  rest,  because  it  is  not  said  that  God 
blessed  the  Sabbath  because  he  would,  but  because  he  had  rest- 
ed in  it ;  but  by  his  leave  it  is  most  proper  to  say,  that  God 
at  the  end  of  the  six  days'  work  had  then  rested  from  all  his 
works ;  and  thence  God  is  said  to  sanctify  and  rest  the  seventh 
day;  his  cessation  from  work,  which  is  the  natural  rest,  being  the 
cause  of  resting  the  seventh  day  with  a  holy  rest,  (as  we  have 
shown ;)  and  therefore  there  is  no  reason  to  stay  till  the  seventh 
day  was  past,  and  then  to  sanctify  it  against  the  next  seventh  day; 
the  first  seventh  day,  upon  the  ground  mentioned,  being  first 
sanctified,  and  which  Adam  might  be  well  enough  acquainted 
with  aforehand,  as  hath  been  shown. 

Thesis  174.  If  the  Scriptures  may  be  judge  of  the  time  of 
man's  fall,  (which  yet  is  not  momentous  to  cast  the  balance  either 
way  in  this  controversy,)  it  will  be  found  that  neither  angels  nor 
men  did  fall  the  sixth  day  before  the  Sabbath  ;  for  then  God 
looked  upon  all  his  works,  and  they  were  very  good,  (Gen.  i.  31,) 
and  therefore  could  not  as  yet  be  bad  and  evil  by  any  sin  or 
fall ;  and  now,  because  it  is  more  than  probable  that  if  Adam 
had  completely  sanctified  and  stood  one  Sabbath,  he  had  stood 
immutably,  as  I  think  might  be  demonstrated,  he  therefore  not 
standing  a  whole  seventh  day,  tor  then  he  could  not  have  fallen, 
and  yet  not  being  fVillen  the  sixth  day,  he  therefore  fell  upon  the 
Sabbath  day,  that  as  the  breach  of  every  other  command  was 
Avrapped  up  in  that  first  sin,  so  this  of  the  Sabbath.  The  objec- 
tions against  this  from  John  viii.  44,  that  Satan  was  a  murderer 
from  the  beginning,  and  from  Ps.  xlix.  12,  that  man  in  honor 
did  not  -j^bi,  or  abide  one  night  in  that  estate,  with  some  other 
conjectural  reason*  taken  from  some  of  the  schoolmen's  obs  and 


THi:    .^roUALlTV    OF    THK    SADIJATlt.  167 

sols,  are    easily  answered   by  a  serious   and  sober    mind ;    and 
therefore  I  leave  them. 

Thesis  175.  Adam's  soul,  say  some,  did  not  need  a  Sabbath, 
because  every  day  was  a  Sabbath  to  him ;  nor  did  his  body  need 
it,  because  it  was  impassible,  say  some,  nor  subject  to  weariness 
in  its  work,  say  others  truly.  To  what  purj)0se,  then,  should 
any  Sabbath  be  appointed  unto  him  in  that  estate  ?  But  we 
must  know,  that  the  Hebrew  word  for  Sahbath  signifies  holy  rest, 
and  therefore,  as  Rivet  well  shows,  it  is  called  ri"^,  not  nm;?2, 
Menuchah,  which  signifies  common  rest  from  weariness;  hence 
it  follows,  that  the  Sabbath  being  originally  sanctified  for  holy 
rest,  not  for  common  rest,  or  rest  from  natural  weariness  in 
labor,  Adam  might  therefore  stand  in  need  of  a  Sabbath,  though 
his  body  was  not  subject  to  any  weariness  in  or  after  his  labor. 
Hence,  also,  although  he  was  to  hve  holily  every  day,  yet  this 
hinders  not  i)ut  that  his  soul  might  then  have  need  of  the  holy 
rest  of  a  Sabbath.  For,  1.  Adam  was  to  serve  God  in  a  par- 
ticular calling  then,  as  is  manifest  from  Gen.  ii.  15  ;  for  he  was 
then  to  keep  and  dress  the  garden,  and  to  act  with  and  under 
God  in  the  government  of  many  inferior  creatures.  (Gen.  i.  2Q.) 
And  thus,  his  time  being  filled  in  serving  God  with  all  holiness 
in  his  calling,  he  might  need  a  Sabbath  ;  nor  was  it  lawful  for 
him  to  turn  days  of  work  in  his  calling  into  days  of  rest,  and  so 
to  keep  a  Sabbath  every  day,  no,  not  in  that  innocent  and  happy 
estate  ;  for  if  it  was  contrary  to  Adam's  holy  estate  to  work  six 
days,  how  could  it  be  agreeable'  or  suitable  to  the  holiness  of  God 
to  work  six  days  ?  If  God  did  labor  six  days,  and  rested  a  sev- 
enth without  any  need  of  a  rest  in  respect  of  any  weariness  in  his 
work,  why  might  not,  nay,  why  should  not,  man  imitate  and  be 
like  to  his  God  in  labor  and  rest,  although  he  was  not  subject  to 
any  weariness  in  his  holy  work  ?  2.  Though  every  day  was  to 
be  spent  in  holiness  mediately,  both  in  seeing  God  in  the  crea- 
tures, and  meeting  with  God  in  his  labor  and  calling,  yet  it  was 
not  unsuitable,  nay,  it  was  very  needful  in  that  estate  to  have  one 
day  in  the  week  for  more  immediate  and  special  converse  with 
God,  and  for  God  more  immediately  and  specially  to  converse 
with  him.  Nor  indeed  was  it  suitable  to  God's  wisdom  to  con- 
fine man's  holiness,  either  then  or  now,  either  to  holy  labor  only, 
or  to  holy  rest  only  ;  for  then  he  should  not  have  been  so  like  unto 
God,  who  was  exemplarily  holy  unto  man  in  both.  Special  time 
for  action  wherein  he  closed  with  God  more  mediately  through- 
out the  six  days'  labor,  might  well  stand  with  special  time  for 
contemplation  of  God  upon  the  Sabbath,  wherein  he  was  to  enjoy 
God  more  immediately.     Adam  did  not  need  a  Sabbath  upon  the 


108  THE    MORALITY    OF    THE    SABBATH. 

same  fT^round  of  weakness  that  we  do,  viz.,  because  we  can  not  be 
earnest  enough  (as  Mr.  Pi-imrose  objects)  in  holy  services  to 
God  upon  the  week  days;  but  we  see  it  did  not  suit  God's  wisdom 
nor  man's  holy  estate  then  to  be  intent  and  earnest  only  in  the 
enjoyment  of  his  rest,  to  which  his  intention  on  his  calling  and 
labor  then  could  not  be  any  hinderance  when  the  Sabbath  came ; 
being  free  from  such  clogs  of  sin  then,  as  we  are  now  pressed 
down  withal ;  and  therefore  it  is  an  unworthy  expression,  but  oft 
used  by  the  same  author  and  others,  viz.,  that  it  did  derogate 
from  the  excellency  of  Adam's  condition  to  observe  a  seventh 
day's  Sabbath,  and  that  the  determination  of  a  time  then  did 
argue  Adam's  inability,  or  want  of  inclination  and  affection,  to 
serve  God  ordinarily,  and  that  the  observance  of  a  Sabbath  is  a 
mark  of  a  servile  condition,  as  of  other  holy  days  under  the  law  ; 
and  that  if  Adam  was  able  to  serve  God  continually,  that  it  was 
then  needless  to  Hmit  him  to  a  particular  day ;  and  that  if  a  day 
were  needful,  God  would  have  left  the  choice  thereof  to  his  own 
freedom,  considering  the  wisdom  and  godliness  wherewith  God 
had  endowed  him.  These  and  such  like  expressions  are  but  hay 
and  stubble,  wdiich  the  light  of  the  truth  delivered  may  easily 
consume. 

Thesis  176.  It  is  true,  the  saints  and  angels  in  heaven  have 
no  set  Sabbath  ;  but  doth  it  therefore  follow  that  the  state  of  in- 
nocency  on  earth  should  have  been  in  all  things  like  (and  par- 
ticularly in  this)  to  the  state  of  glory  in  heaven  ?  No  such 
matter;  for  should  there  have  been  no  marriage,  no  dressing  of- 
the  garden,  no  day  nor  night,  etc.,  in  paradise,  because  there  is 
no  marriage,  nor  dressing  of  gardens,  nor  weeks,  nor  reckonings 
of  day  and  night,  in  heaven?  If  God  hath  work  for  Adam  to  do, 
not  only  upon  the  Sabbath,  but  upon  the  week  days  also,  why 
might  he  not  be  said  to  glorify  God  without  stint  or  ceasing,  as 
the  angels  do  in  heaven?  unless  Mr.  Primrose  will  say,  that 
Adam's  marriage  and  dressing  the  garden  was  a  stinting  and 
ceasing  from  glorifying  God,  which  either  he  must  affirm,  or  else 
his  argument  tails  flat  upon  all  four,  who  thinks  that  Adam  could 
not  have  any  set  day  for  a  Sabbath,  because  then  he  should  not 
be  like  the  saints  and  angels  in  heaven,  who  glorify  God  con- 
tinually without  stint  or  ceasing. 

lliesis  111.  They  that  think  that  the  Sabbath  was  not  given 
to  Adam,  because  it  was  given  as  a  peculiar  prerogative  and 
privilege  to  the  Jews,  and  they  that  think  that  it  was  the  Jews' 
prerogative  and  privilege  because  of  such  scriptures  as  affirm 
that  God  gave  unto  them  his  Sabbath,  (Ex.  xvi.  29  ;  Neh.  ix. 
14;  Ezek.   XX.    12.)  and  such  like,  they  may  as  well  imagine 


THE    MORALITY    OF    THE    bABBATII.  169 

that  neither  the  whole  decalogue  nor  any  part  of  it  did  belong  to 
Adam,  because  the  very  same  tiling  is  affirmed  of  it,  viz.,  that  he 
gave  his  laws  to  Jacob,  his  statutes  and  judgments  to  Israel.  (Ps. 
cxlvii.  I'J.)  To  them  also,  it  is  said,  were  committed  the  oracles 
of  God.  (Rom.  iii.  2.)  The  Sabbath  therefore  is  not  said  to  be 
given  to  them  as  a  peculiar  propriety  to  the  Jews,  no  more  than 
other  parts  of  the  deciilogue,  but  as  a  special  mercy,  yea,  as  a 
sweeter  mercy  in  some  respect  than  the  giving  of  any  other  laws, 
it  being  the  sweetest  mercy  upon  earth  to  rest  in  the  bosom  of 
God,  (which  the  law  of  the  Sabbath  calls  to,)  and  to  know  that 
it  is  our  heavenly  Father's  mind  that  we  should  do  so  upon  every 
Sabbath  day  in  a  special  manner,  without  the  knowledge  of 
which  law  we  have  less  hght  of  nature  to  hold  the  candle  to  us 
to  the  observance  of  it,  than  from  any  other  laws  to  direct  us  to 
the  obedience  of  them. 

Thesis  178.  It  is  affirmed  (but  unwarily)  by  some,  that  the 
tree  of  life  in  paradise  was  a  type  of  Christ ;  and  thence  some 
would  infer,  that  it  was  not  unsuitable  to  Adam's  estate  and  con- 
dition in  innocency  to  be  taught  by  types,  and  that  the  Sabbath 
might  therefore  be  ceremonial,  sup|X)sing  that  it  was  observed  by 
Adam  in  his  innocent  estate ;  but  although  the  tree  of  life,  and 
sundry  other  things  in  paradise,  are  made  similitudes,  to  set  forth 
Christ  Jesus  in  his  church,  by  the  Holy  Ghost,  (Rev.  xxii.,)  yet 
it  is  a  gross  mistake,  and  most  absurd,  to  make  every  metaphor, 
or  similitude  and  allusion,  to  be  a  type ;  for  the  husbandman 
sowing  of  the  seed  is  a  similitude  of  preaching  of  the  word, 
(Matt,  xiii.,)  and  yet  it  is  no  type  of  it ;  an  affectionate  lover  and 
husband  is,  in  sundry  scriptures,  a  similitude  and  resemblance 
of  Christ's  affection  and  love  to  his  church  and  spouse  ;  the  head 
and  members  of  man's  body  are  similitudes  of  Christ  the  head, 
and  the  church  his  members :  but  will  any  affirm  that  these  are 
also  types  of  Christ  ?  And  just  thus  was  paradise  and  the  tree 
of  life  in  it.  They  were  similitudes  to  which  the  Holy  Ghost 
alludes  in  making  mention  of  Christ  and  his  church,  but  they  were 
no  types  of  them ;  there  was  typus  jictus  in  them,  or  arbltrarius, 
(which  is  all  one  with  a  similitude,)  but  there  was  no  typus  des- 
tinatus  therein,  being  never  purposely  ordained  to  shadow  out 
Christ ;  for  the  covenant  of  works,  by  which  Adam  was  to  live,  is 
directly  contrary  to  the  covenant  of  grace  by  faith  in  Christ, 
(Rom.  xi.  6.)  by  which  we  are  to  live.  Christ  is  revealed  only 
in  the  covenant  of  grace,  and  therefore  could  not  be  so  revealed 
in  the  covenant  of  works  directly  contrary  thereunto.  Adam 
therefore  was  not  capable  of  any  types  then  to  reveal  Christ  to 
him  ;  of  whom  the  first  covenant  can  not  speak,  and  of  whom 

VOL.    III.  15 


170  THE    MORALITY    OF   THE    SABBATH. 

Adam  stood  in  no  need  ;  no,  not  so  much  as  to  confirm  him  in  that 
estate  ;  for  (with  leave)  I  think  that,  look,  as  Adam  breaking  the 
first  covenant  by  sin,  he  is  become  immutably  evil  and  miserable 
in  himself,  according  to  the  rule  of  justice  in  that  covenant,  so 
suppose  him  to  have  kept  that  covenant,  all  his  posterity  had 
been  immutably  happy  and  holy,  (not  merely  by  grace,)  but  by 
the  same  equity  and  justice  of  that  first  covenant ;  and  hence  it 
follows,  that  he  stood  in  no  need  of  Christ,  or  any  revelation  of 
him  by  types  ;  no,  not  to  confirm  him  in  that  covenant.  I  know,  in 
some  sense,  whatever  God  communicates  to  his  creature  in  way 
of  justice  may  be  said  to  be  conveyed  in  a  way  of  grace,  if  grace 
be  taken  largely  for  that  which  is  conveyed  out  of  God's  free  will 
and  good  pleasure,  as  all  things  in  the  world  are,  even  to  the  ac- 
ceptance of  that  wherein  there  is  most  merit,  and  that  is  Christ's 
death  and  satisfaction  for  sin  :  but  this  is  but  to  play  with  words  ; 
for  it  is  clear  enough  by  the  apostle's  verdict,  that  grace  strictly 
taken  is  opposite  to  vv'orks,  (Rom.  xi.  6 ;)  the  law  of  works 
which  only  reveals  doing  and  life,  to  the  law  of  faith  which  only 
reveals  Christ  and  life ;  under  which  covenant  of  grace  Adam 
was  not,  and  therefore  had  no  types  then  to  shadow  out  Christ. 
To  say  that  paradise  and  the  tree  of  life  were  types  by  way  of 
anticii)ation,  (as  some  lately  affirm,)  is  as  much  as  to  say  that 
they  were  not  types  then  ;  and  therefore  neither  these  nor  the 
Sabbath  were  ceremonial  then,  and  that  is  sufficient  for  what  we 
aim  at ;  only  it  is  observable,  that  this  unsound  expression  leads 
into  more  palpable  errors  ;  for  as  they  make  the  tree  of  life 
typical  by  anticipation,  so  they  make  the  marriage  of  Adam  and 
Eve,  and  consequently  the  marriage  of  all  mankind,  typical ;  and 
then  why  should  not  all  marriages  cease,  when  Christ,  the  Anti- 
type, is  come?  Nay,  they  make  the  rivers,  and  precious  stones, 
and  gold  in  paradise,  thus  typical  of  Christ  and  his  church,  (Rev. 
xxi. ;)  and  then  why  may  they  not  make  the  angels  in  heaven 
typical,  because  men  on  earth  who  pour  out  the  vials  are  re- 
sembled to  them?  And  why  may  not  men  riding  upon  white 
horses  be  typical,  because  Christ  is  so  resembled?  (Rev.  xix.  11.) 
Pererius,  who  collects  out  of  Hugo  de  Vict,  a  type  of  the  whole 
new  creation,  in  all  the  works  of  six  days'  first  creation,  may 
please  himself  (as  other  Popish  proctors  do)  with  such  like  shady 
speculations  and  phantasms,  and  so  bring  in  the  seventh  day  for 
company  to  be  typical  also  ;  but  a  good  and  healthful  stomach 
should  be  exceeding  fearful  of  a  little  feeding  on  such  windy 
meat;  nor  do  I  think  that  Hugo's  new  creation  is  any  more  anti- 
typical  to  the  first  six  days'  creation  than  Damascene's  types  in 
the  fourth  commandment,  who  makes  thou,  thy  son,  thy  daughter, 


THE    MORALITY    OF    THE    SABBATH.  171 

thy  servant,  the  stranger,  to  be  types  of  our  sinful  affections 
of  spirit,  and  the  ox  and  the  ass  figures  of  the  flesh  and  sensual 
part,  both  which  lie  saith  must  rest  upon  the  Sabbath  day. 

lliesis  179.  If  therefore  the  Sabbath  was  given  to  Adam  in 
innocency  before  all  types,  nay,  before  the  least  promise  of 
Christ,  whom  such  types  must  shadow  forth,  then  it  can  not  be 
in  its  first  and  native  institution  typical  and  ceremonial,  but 
moral ;  and  therefore  in  its  first  and  original  institution,  of  which 
we  speak,  it  did  not  typify  either  our  rest  in  Christ  from  sin  in 
this  life,  or  our  rest  with  God  in  heaven  in  another  life,  or  any 
other  imagined  rest  which  man's  wit  can  easily  invent  and  invest 
tiie  Sabbath  with.  But  look,  as  our  Saviour,  in  reforming  the 
abuses  in  marriage,  calls  us  to  the  first  institution,  so  to  know 
wliat  is  perpetual  in  the  Sabbath,  it  is  most  safe  to  have  recourse 
hither,  which,  when  it  was  first  observed,  we  see  was  no  way 
typical,  but  moral ;  and  if  man  no  way  clogged  with  sin  and 
earth  had  then  need  of  a  Sabbath,  have  not  we  much  more  ? 

Thesis  180.  As,  before  the  fall,  the  Sabbath  was  originally 
and  essentially  moral,  so  after  the  fall  it  became  accidentally 
typical ;  i.  e.,  it  had  a  type  affixed  to  it,  though  of  its  own  nature 
it  neither  was  nor  is  any  type  at  all.  God  affixed  a  further  end 
unto  it  after  the  fall,  to  be  of  further  use  to  type  out  somewhat 
to  God's  people,  while  in  the  substance  of  it  it  remaineth  moral ; 
and  hence  it  is  that  a  seventh  day  remains  moral,  and  to  be  ob- 
served, but  not  that  seventh  day  which  was  formerly  kept;  nor 
have  we  that  end  of  resting  which  was  under  the  law,  but  this 
end  only,  that  we  might  more  immediately  and  specially  converse 
with  God,  which  was  the  main  end  of  the  Sabbath's  rest  before 
man's  fall ;  for  if  the  Sabbath  had  been  essentially  typical,  then 
it  should  be  abolished  wholly,  and  no  more  remembrance  of  it 
than  of  new  moons  and  jubilees  ;  but  because  it  was  for  substance 
moral,  being  extant  before  the  fall,  and  yet  had  a  type  affixed  to 
it  after  the  fall,  hence  a  seventh  day  is  still  preserved,  but  tluit 
seventh  day  is  now  abolished  ;  and  hence  new  moons  and  other 
Jewish  festivals,  as  they  are  wholly  ceremonial  in  their  birth,  so 
they  are  wholly  abolished  (without  any  change  of  them  into  other 
days,  as  this  of  the  vSabbath  is)  in  their  very  being. 

Thesis  181.  There  are  sundry  scriptures  alleged  to  prove 
the  Sabbath  to  be  typical  and  ceremonial,  out  of  the  Old  and 
New  Testament,  as  Is.  Ixvi.  23;  Gal.  iv.  10;  Rom.  xiv.  4,  5 ; 
Col.  ii.  16;  but  if  we  suppose  that  these  places  be  meant  of  the 
weekly  Sabbath,  (which  some  deny,)  and  rigidly  urge  them,  w^e 
may  quickly  press  blood  instead  of  milk  out  of  them,  and  wholly 
abolish  (as  Wallceus  well  observes)  the  observation  of  any  Chris- 


172  THE    MORALITY    OF    THE    SABBATH. 

tian  Sabbalh  ;  but  this  one  consideration  of  a  type  affixed  to  it 
to  make  it  so  far  forth  ceremonial,  and  therefore  alterable,  which 
for  substance  is  moral,  may  be  as  a  right  thread  to  lead  us  into 
a  way  of  truth  in  this  great  controversy,  and  to  untie  many  knots 
which  I  -see  not  how  possibly  they  can  be  otherwise  unloosed, 
and  therefore  we  may  safely  say  that  that  seventh  day  is  abol- 
ished, because  it  hath  a  type  affixed  to  it ;  but  that  a  seventh 
day's  Sabbath  is  still  continued  wherein  there  is  no  type  at  all. 

TJiesis  182.  If  any  say.  Why  was  now  the  ceremony  affixed, 
washed  off,  and  removed  after  Christ's  coming,  and  so  that  seventh 
day  still  continued,  as  we  see  public  prayer  is  still  used,  but  the 
type  of  incense  removed,  and  the  first  born  still  retain  that 
which  is  moral,  the  type  affixed  to  them  being  now  abolished  ? 
the  reason  of  this  is,  because  there  is  a  necessity  of  the  being 
.of  both,  both  prayer  and  first  born  ;  for  public  prayer  must  be, 
and  first  born  must  be,  and  they  can  not  be  changed  into  any 
other  ;  but  there  was  no  necessity  of  the  continuance  of  that  first 
seventh  day  to  be  the  Sabbath  ;  nay,  there  was  some  cause  to 
change  it,  and  another  day  might  be  our  Sabbath  as  well  as  that 
first.  Look,  therefore,  as  the  Lord  could  have  kept  the  temple 
at  Jerusalem  merely  as  a  place  of  worship,  which  at  this  day  in 
the  general  is  necessary,  and  have  washed  and  wiped  off  the 
typical  use  of  it  in  respect  of  Christ,  yet  the  wisdom  of  the  Lord 
abolished  the  very  being  of  the  temple,  because  that  place  might 
be  as  well  changed  into  another,  and  lest  through  the  typicalness 
of  it  man's  corrupt  heart  should  abuse  it,  so  I  may  say,  concern- 
ing the  Sabbath,  it  did  not  suit  with  the  wisdom  of  God  to  wipe 
off  the  ceremony  affixed  to  that  seventh  day,  when  it  might  well 
be  changed,  and  so  keep  that  day,  considering  how  apt  men's  cer- 
emonious and  superstitious  hearts  are  to  abuse  such  times  or 
places,  unless  the  very  types  be  abolished  with  the  things  them- 
selves. 

Thesis  183.  It  is  true  the  Sabbath  is  called  a  sign  between 
God  and  us,  (Ex.  xxxi.  13  ;  Ezek.  xx.  20;)  but  it  doth  not  follow 
that  therefore  it  is  originally  significative  and  typical,  for  it  may 
be  onl}^  accidentally  so,  by  reason  of  a  type  and  sign  affixed  ;  yet, 
upon  narrow  search  of  this  place  so  much  stood  upon,  no  type 
at  all  can  hence  be  proved,  because  a  sign  is  mentioned  ;  for  it 
is  not  necessary  to  think  that  it  is  a  typical  and  sacramental  sign, 
as  circumcision  and  the  passover  were ;  for  it  might  be  only  an 
indicant  sign  and  declarative,  (as  Num.  xvi.  38,  and  xvii.  10,) 
and  as  the  fruits  of  God's  regenerating  Spirit  are  signs  of  our 
translation  from  death  to  Hfe,  (1  John  iii.  14,)  which  signs  still 
continue  ;  and  if  it  be  such  a  sign,  it  is  rather  a  strong  argument 


THE    MORALITY    OF    TIIK    SAP-BATIT.  173 

for  the  continuance  of  the  Sabbath,  than  for  any  aboHtion  or 
change  thereof. 

TJiesis  184.  The  Sabbath  being;  no  visible  sign  of  invisible 
grace,  it  can  not  therefore  be  any  sacramental  sign,  or  typical ; 
it  is  therefore  an  indicant  and  declarative  sign  of  our  communion 
with  God,  and  God  with  us,  of  our  interest  in  him,  and  of  his  in 
us;  and  therefore  in  those  places  (Ex.  xxxi.  13,  and  Ezek.  xx.  20) 
where  it  is  called  a  sign,  it  is  not  made  a  sign  simply  and  naked- 
ly considered  in  itself,  (as  all  sacramental  and  typical  signs 
be,)  but  it  is  so  called  in  respect  of  our  keeping  of  it,  or  as  it  is 
observed  and  kept ;  and  therefore  it  runs  in  way  of  promise. 
(P^zek.  XX.  20.)  If  ye  hallow  my  Sabbaths,  they  shall  then  be 
a  sign  between  me  and  you,  and  you  shall  know  (hereby)  that 
I  am  the  Lord  your  God  ;  and  although  the  Sabbath  itself  be 
called  a  sign,  (Ex.  xxxi.,)  yet  it  is  explained  (ver.  13)  to  be  such 
a  sign  as  to  know  hereby  that  the  Lord  our  God  sanctifies  us, 
and  in  Ezek.  xx.  20,  that  we  may  know  hereby  that  he  is  the 
Lord  our  God  ;  for  we  know  he  is  the  Lord  our  God  if  he 
sanctifies  us,  and  that  we  are  his  people  if  we  sanctify,  or  be 
sanctified  of  him  ;  and  in  this  respect  it  becomes  not  only  a  sign, 
but  a  mutual  sign  between  God  and  us,  and  in  no  other  respect, 
(as  Walhrus  would  stretch  it ;)  and  hence  it  is,  that  whoever 
makes  a  conscience  of  sanctifying  the  Sabbath  aright,  shall  not 
long  want  assurance  of  God's  love,  by  this  blessed  sign. 

Hiesis  185.  What  type  should  be  affixed  to  the  Sabbath, 
and  of  what  it  is  thus  typical  and  significative,  is  not  a  little  diffi- 
cult to  find  out,  and,  being  found  out,  to  prove  it  so  to  be.  In 
handling  the  change  of  the  Sabbath,  I  shall  positively  set  down 
what  I  apprehend  ;  only  at  the  present  it  may  not  be  amiss  to 
cast  in  a  few  negatives  of  what  it  is  not ;  for  men's  wits  in  ima- 
gining types  and  allegories  are  very  sinfully  luxuriant,  unless  God 
check  them  in  such  kind  of  divinity. 

Thesis  186.  The  type  lies  not  in  the  day  of  worship,  for  the 
greatest  adversaries  of  the  Sabbath  place  a  morality  therein  ; 
nor  doth  it  lie  in  a  seventh  day ;  for  though  seven  be  made  a 
number  of  perfection,  yet  what  sober  mind  ever  made  a  type 
of  seven,  more  than  of  six  or  ten  ?  Some  have  made  the  Aveek 
a  short  summary,  and  epitome,  and  resemblance  of  that  old  proph- 
ecy of  the  world's  continuance  for  six  thousand  years,  (a  thousand 
years  being  with  God  but  as  one  day,)  and  the  seventh  thousand 
the  great  day  of  rest  and  peace  to  the  weary  world  ;  but  this  is 
a  doubtful  assertion  at  best ;  or,  if  true,  yet  it  is  not  therefore 
properly  a  type  ;  or  if  it  be,  yet  not  such  a  type  as  was  to  cease 
at  the  coming  of  Christ,  (as  our  adversaries  would  have  the 
15* 


174  THE    ^MORALITY    OF    THE    SABBATH. 

Sabbath.)  but  wlien  the  antitype  is  come  of  that  seven  thousand 
years.  IF,  therefore,  it  hes  any  where,  it  is  in  it  as  in  a  rest  day, 
or  day  of  rest. 

TJiesis  187.  Some  make  the  rest  of  the  Sabbath  a  type  of 
Christ's  rest  in  the  grave  ;  and  if  it  could  be  proved,  I  durst  not 
oppose  it ;  but  it  is  but  gr^atis  dictum,  atfirmed  by  some  godly 
learned,  who  herein  symbolize  with  Popish  postillers,  who  please 
themselves  much  in  this  and  such  like  allegorical  significations 
of  the  Sabbath's  rest.  For  if  Christ  did  neither  enter  into  the 
state  of  rest  till  his  resurrection,  nor  into  the  place  of  rest  until  his 
ascension,  how  then  could  the  rest  of  the  Sabbath  type  out  his 
rest  in  the  grave,  which  was  part  of  his  most  heavy  labor  of 
humiliation,  (Acts  ii.  24,)  and  no  part  of  his  rest,  unless  it  was 
in  respect  of  cessation  therein  from  actions  of  natural  life  ?  But 
the  rest  of  one  day  is  very  unfit  to  resemble  and  type  out  the 
rest  of  three  days  in  the  grave ;  and  why  may  not  Christ's  rest 
from  labor  in  his  sleep  be  as  well  the  antitype  as  Christ's  rest 
from  the  actions  of  this  life  in  his  grave  ? 

Thesis  188.  Why  may  not  our  labor  in  the  six  days  be  made 
a  type  of  our  laboring  in  sin,  as  well  as  the  Sabbath  a  type  of 
our  sanctification  and  rest  from  sin,  as  some  would  have  it? 
Why  may  not  our  libertines  make  abstinence  from  adultery, 
forbidden  in  the  seventh  command,  a  type  of  our  spiritual  chas- 
tity, (as  the  Gnostics  did  of  old,)  as  well  as  the  rest  from  labor 
on  the  Sabbath  a  type  of  our  rest  from  sin  ?  And  by  this  liberty, 
how  easy  is  it  for  frothy  allegorizing  wits,  which  my  heart  abhors, 
to  typify  (as  it  were)  and  allegorize  all  the  commandments  out 
of  the  world ! 

Thesis  189.  The  rest  on  the  Sabbath  may  be  considered 
either  in  respect  of  God's  example  in  himself,  or  his  command 
to  man  out  of  himself.  Now,  the  rest  of  the  Sabbath,  as  it  is 
exemplary  in  God,  can  not  be  a  type  of  any  thing,  because  God 
never  made  himself  an  example  of  any  ceremonial  thing.  God's 
own  immediate  acts  can  not,  without  much  injury  to  God,  be  made 
types  and  ceremonies  ;  if,  therefore,  there  be  any  thing  of  the 
rest  of  the  Sabbath  typical,  it  is  so  in  respect  of  man's  rest  on 
it,  commanded  unto  him  of  God;  but  whether  and  what  it  doth 
typify,  we  shall  speak  to  in  its  proper  place. 

Thesis  190.  There  wants  not  sufficient  proof  that  the  Gen- 
tiles generally  practiced  and  approved  a  seventh  day's  Sabbatli, 
and  that  it  was  highly  honored  among  them  as  very  sacred. 
This  truth  both  Tertullian,  Eusebius,  Josephus,  and  Philo  have 
formerly  affirmed.  Aretus,  also,  especially  learned  Rivet,  have 
lately  vindicated  and  made  good  against  all  the  exceptions  of 


THE    MOLALITY    OF   THE    SAHBATir.  175 

Gotnarus  and  others,  insomiicli  as  that  the  last  refuge  both  of 
Gomarus  aiul  Primrose  is  this,  viz.,  that  all  those  heathens  who 
writ  about  the  Sabbath,  and  in  honor  of  it,  received  not  their 
light  from  nature,  but  from  the  writings  of  the  Jewish  common- 
wcahh,  all  those  heathenish  testimonies  about  the  Sabbath  being 
published  and  writ  long  after  the  delivering  of  the  law  upon 
Mount  Sinai.  And  therefore  they  think  this  no  ai'^ument  to 
prove  that  tliis  law  was  practiced  ever  since  the  world  began,  or 
that  it  was  known  by  the  light  of  nature,  by  which  it  might  be 
evinced  to  be  moral ;  but  by  this  answer  we  shall  scarce  know 
any  thing  to  be  according  to  the  light  of  nature  by  the  writings 
of  the  heathens,  for  all  their  writings  are  since  Moses'  time,  if 
they  be  of  any  credit.  But  suppose  they  did  not  know  it  by  the 
working  power  of  the  light  of  nature,  yet  if  they  approved  of,  and 
honored  this  day  when  it  was  made  known  by  other  means,  so 
that  they  knew  it  by  the  appro\ing  light  of  nature,  as  the  authors 
alleged  make  good,  it  is  then  sutiicient  to  prove  the  seventh  day 
moral,  even  by  the  light  of  nature ;  and  although  Seneca  and 
some  others  scoffed  at  the  Jewish  Sabbaths,  as  if  they  lost  the 
seventh  part  of  their  time  thereby,  yet  we  know  that  men's  lusts 
will  give  them  leave  to  scoff  at  that  which  yet  their  consciences 
chastise  them  for ;  beside,  I  think  those  scoffs  were  not  so  much 
at  the  seventh  day  as  at  their  strict  and  ceremonious  observance 
thereof,  as  also  of  their  seventh  years,  wherein  it  is  no  wonder  if 
that  the  light  of  nature  should  not  so  clearly  see. 

Thesis  191.  The  light  of  nature  in  the  Gentiles,  especially  in 
matters  of  the  first  table,  was  very  imperfect,  dim,  and  corrupt. 
Hence  it  is  that  we  can  not  expect  to  find  any  perfect  light  of 
nature  in  matters  of  the  Sabbath.  Some  glimmerings  and  dark 
practices  herein  are  sutficient  to  prove  that  this  law  is  natural, 
although  the  exact  proportion  of  time  for  rest  should  not,  or  could 
not,  by  any  reasoning  of  corrupt  nature,  be  perfectly  found  out. 
Their  observation  of  holidays  and  festivals  did  argue  some  im- 
perfect light  of  nature  left  concerning  the  Sabbath,  which  once 
nature  had  more  perfectly,  as  old  walls  and  rubbish  do  argue  old 
and  great  buildings  in  former  times.  But  suppose  they  could  not 
find  out  exactly  the  seventh  part  of  time,  and  so  dedicate  it  to 
God  for  his  Sabbath ;  yet  the  want  of  such  light  argues  only  the 
want  of  perfection  of  the  light  of  nature,  which  we  should  not 
exj)ect  to  find  in  the  present  light  of  nature  in  matters  of  the  first 
table,  and  in  this  of  the  Sabbath ;  and  therefore  it  is  no  argument 
to  prove  the  Sabbath  not  to  be  of  the  law  of  nature,  because  the 
perfect  knowledge  of  the  exact  time  thereof  is  not  left  in  corrupt 
nature  novv. 


176  TUE    MORALITY    OF    THE    SABBATH. 

Tliesis  192.  Suppose  the  Gentiles  did  neither  know,  nor  were 
ever  reproved  particularly  by  any  of  the  prophets  for  breaking 
the  Sabbath  ;  yet  this  doth  not  argue  that  they  were  not  bound 
to  sanctify  a  Sabbath,  and  that  it  was  no  sin  for  them  to  neglect 
the  Sabbath ;  for  it  was  a  privilege  of  the  Jews  to  have  God's 
oracles  revealed  to  them,  and  especially  this  of  the  Sabbath, 
(Neh.  ix.  '14  ;  Rom.  iii.  2  ;)  so  it  was  a  curse  upon  the  Gentiles 
to  live  without  Christ,  and  so  also  without  Sabbaths.  (Eph.  ii. 
12.)  The  times  of  which  ignorance  God  is  said  to  wink  at, 
(Acts  xvii.  30,)  not  by  excusing  them  for  the  breach  of  Sah- 
bath,  or  other  sins,  but  by  not  reproving  them  for  it,  as  neither 
he  did  for  many  other  moral  transgressions,  which  notwithstand- 
ing were  sins.  The  patriarchs  were  not  condemned  expressly 
till  Moses'  time  (by  Mr.  Primrose's  account)  for  their  polygamy, 
that  we  read  of,  and  yet  it  was  a  sin  all  that  time  against  the 
very  first  institution  of  marriage ;  and  why  might  not  the  breach 
of  the  Sabbath  be  a  sin  much  more  longer  among  the  Gentiles, 
and  yet  none  of  the  prophets  reprove  them  particularly  for  the 
same  ?  And  therefcre  Mr.  Primrose  hath  no  cause  to  mark  this 
argument  with  chalk,  and  with  all  attention,  as  he  calls  it,  viz., 
that  the  breach  of  the  Sabbath  among  the  Gentiles  was  no  sin, 
because  it  was  not  any  where  particularly  reproved  by  the  proph- 
ets of  God ;  for  we  see,  by  what  hath  been  said,  upon  what  weak 
crutches  it  stands. 

Thesis  193.  The  Gentiles  shall  not  be  condemned  only  for 
what  they  did  actually  know,  and  did  not  practice,  but  also  for 
what  they  did  not  actually  know,  yet  might  and  should  have 
known.  The  Gentiles  did  know  that  some  days  were  to  be  kept 
holy  to  God,  (saith  Mr.  Primrose,)  and  they  should  have  known 
the  fittest  proportion  and  most  suitable  frequency  of  such  days, 
wdiich  the  same  author  acknowledgeth  to  be  moral ;  therefore 
they  should  have  known  the  seventh  day's  Sabbath,  and  possibly 
might  have  known  it  if  they  had  not  held  truth  in  unrighteous- 
ness, but  made  improvement  hereof;  for  in  this  sense  habenti 
dabitur,  to  him  that  hath  shall  be  given,  to  wit,  more  of  the  same 
kind  of  light,  whether  natural,  moral,  or  evangelical ;  if  common 
light  in  all  these,  mone  common  light ;  if  special  light  in  them, 
they  shall  then  have  more  special  and  saving  light. 

Thesis  194.  As  it  is  no  argument  that  that  law  is  according 
to  the  light  of  nature,  which  the  Gentiles  generally  practiced,  (for 
then  polytheism,  and  sacrificing  of  beasts,  yea,  will  worship,  should 
be  according  to  the  light  of  nature,  because  these  sins  were  gen- 
erally practiced,)  so  it  is  no  argument  that  that  law  is  not  accord- 
ing to  the  light  of  nature  which  they  generally  neglected;  and 


THE    MORALITY    OF    THE    SAnBATH.  177 

tliLM-efore  su})pose  the  Gentiles  never  observed  a  Sabbath,  yet 
this  is  no  ar2jiiment  that  it  is  therefore  no  moral  law.  I  know 
Mr.  Primrose  thinks  that  the  sacrifices  were  by  an  instmct  of 
nature,  because  it  dictates  that  all  sins  whereof  mortal  men  are 
guilty  are  to  be  expiated  by  sacrifices  and  offerings  to  God  of- 
fended ;  which  assertion  hath  some  truth  in  it,  if  those  words, 
"  by  sacrifices  and  ofierings,"  be  left  out ;  for  what  light  of  nature 
could  make  men  think  that  an  infinite  Deity  oflended  could  be 
pacified  by  such  carnal  observances  as  the  sacrifices  of  brute 
beasts  and  their  blood,  which  never  offended?  This  custom  the 
Gentiles  might  retain  as  a  relic  of  former  instruction  and  in- 
stitution, by  their  first  fathers  after  the  flood ;  which,  being  mat- 
ters merely  ceremonious,  might  be  retained  more  firmly  than 
other  moral  duties  of  great  consequence.  However,  we  see  that 
the  practice  of  the  Gentiles  is  no  fit  guide  to  direct  that  which  is 
according  to  the  law  and  light  of  nature. 

lliesis  19,).  If  more  iiarrow  inquiry  be  made,  what  the  law 
of  nature  is,  these  distinctions  must  be  observed :  — 

1.  The  law  of  nature  is  either  of  pure  or  corrupt  nature. 
The  law  of  pure  nature  was  the  law  of  God  writ  on  Adam's 

heart  in  innocency,  which  was  nothing  else  but  that  holy  bent  and 
inclination  of  the  heart  within  to  act  according  to  the  holy  law 
of  God  revealed,  or  covenant  made  with  him  without ;  and  thus 
Aquinas  places  the  law  of  nature  in  this  inclination. 

The  law  of  corrupt  nature  is  that  dim  light  left  in  the  mind, 
and  moral  inclination  left  in  the  will,  in  respect  of  some  things 
contained  in  the  law  of  God,  which  the  apostle  calls  conscience, 
(Rom.  ii.  15  ;)  which  natural  conscience  is  nothing  but  the  rem- 
nants and  general  principles  of  the  law  of  pure  nature,  left  in  all 
men  since  the  fall,  which  may  be  increased  by  more  knowledge 
of  the  law  of  God,  or  more  diminished  and  defaced  by  the  wick- 
edness of  man.  (Tit.  i.  15.) 

2.  The  law  of  corrupt  nature  is  taken  either  more  largely  or 
strictly. 

As  it  is  taken  more  largely,  so  it  comprehends  all  that  which 
is  agreeable  and  suitable  to  natural  reason,  and  that  from  a 
natural  innate  equity  in  the  thing,  when  it  is  made  known,  either 
by  divine  instruction  or  human  wisdom,  although  it  be  not  im- 
mediately known  by  the  light  of  nature  ;  and  thus  many  judicial 
laws  are  natural  and  moral,  (though  positive,)  and  of  binding 
nature,  unto  this  day. 

As  it  is  taken  strictly,  so  it  comprehends  no  more  but  what 
nature  immediately  knows,  or  may  know,  without  external  in- 
struction, as  parents  to  be  honored,  man's  life  to  be  preserved. 


178  THE    MORALITY    OF    THE    SABBATH, 

3.  The  law  of  natui-e,  strictly  taken,  are  either  principles  of 
nature,  or  conclusions  from  such  principles. 

The  principles  of  the  law  of  nature  are  in  some  respects 
many,  yet  may  he  reduced  to  this  one  head,  viz. :  That  good  is 
to  be  followed,  evil  to  be  avoided. 

Conclusions  are  deductions  from  those  principles^  like  several 
streams  from  the  same  spring,  which^  though  less  evident  than 
the  principles,  yet  may  be  readily  found  out  by  discourse  and 
sad  search. 

4.  Conclusions  arising  from  these  principles  are  more  imme- 
diate, or  mediate. 

Immediate  are  made  (by  Aquinas)  to  be  two:  1.  Love  God 
with  all  thy  heart.     2.  Love  thy  neighbor  as  thyself. 

Mediate  are  such  as  arise  from  the  former  principles,  by 
means  of  those  two  more  immediate  conclusions  :  and  of  this 
kind  are  some,  (as  he  thinks,)  yea,  all  the  laws  of  the  decalogue, 
if  right  reason  may  be  judge.     Now  to  apply  these. 

Thesis  196.  If  the  question  be  whether  the  Sabbath  be 
known  by  the  light  of  pure  nature,  the  answer  is,  yea ;  for 
Adam's  mind  knew  of  it,  and  his  heart  was  inclined  and  bent  to 
the  keeping  of  it,  although  it  be  true,  that  now  this  light  in 
corrupt  nature  (as  in  many  other  moral  duties)  is  almost  wholly 
extinct  and  worn  out,  as  hath  been  formerly  shown.  And,  to 
speak  plainly,  this  great  and  first  impression  left  on  man's  heart 
in  pure  nature  is  the  first  rule  according  to  which  we  are  now 
to  judge  of  what  is  the  law  of  nature ;  and  it  serves  to  dash  to 
pieces  and  grind  to  powder  and  dust,  most  effectually  and  strongly, 
the  dreams  and  devices  of  such  as  would  make  the  Sabbath  not 
moral,  because  not  natural,  or  not  easily  known  by  the  present 
light  of  corrupt  nature,  whenas  corrupt  nature  is  no  perfect 
copy,  but  a  blotted  discovery  of  some  part  of  the  light  of  nature, 
which  was  fully  imprinted  at  large  in  pure  nature :  and  there- 
fore it  is  no  Avonder  if  our  adversaries  so  much  oppose  the 
commandment  of  the  Sabbath  in  the  state  of  innocency:  such 
therefore  as  are  otherwise  orthodox  in  this  point,  and  yet  make 
this  description  of  the  law  of  nature  (viz.,  which  was  written  on 
man's  heart  in  his  first  creation)  to  be  both  uncertain  and  imper- 
tinent, do  unwarily  pull  down  one  of  the  strongest  bulwarks, 
and  the  first  that  ever  God  made  to  defend  the  morality  of  the 
Sabbath :  there  is  indeed  no  express  scripture  which  makes 
this  description  of  the  law  of  nature,  (as  they  object.)  and  so  it  is 
of  many  other  things  which  are  virtually  and  for  substance  con- 
tained in  the  Scripture,  although  there  be  no  formal  description 
set  down  of  the  same  ;  and  the  like  I  say  of  this  description  here. 


THE    MOr.ALrrY    OF    THE    SABBATH.  179 

Thesis  197.  If  vv-e  speak  of  the  law  of  nature,  strictly 
taken,  for  that  which  is  immediately  and  readily  known  by  the 
common  li^^ht  of  nature  in  all  men,  then  it  may  be  sately 
atlirmed,  that  although  the  Sabbath  should  not  be  m  this  sense 
natural,  yet  it  will  not  follow  that  it  is  not  therefore  moral;  tor 
the  moral  law,  once  writ  on  man's  heart  in  pure  nature,  is  almost 
blotted  out ;  only  some  riidera  and  old  rubbish  is  left  of  it  in  a 
perverse  mind  and  a  corrupt  heart.  (Eph.  iv.  18.)  We  see  the 
widest  of  the  heathens  making  those  things  to  be  moral  virtues 
(Junius  instanceth  in  the  law  of  private  revenge,  and  we  know  they 
ma-nified  will  worship)  which  the  Scripture  condemns  as  moral 
vice^  and  sins:  God  would  have  commonwealths  preserved, 
in  all  places  of  the  world,  from  the  inundation  and  deluge  ot 
man's  wickedness,  and  therefore  he  hath  generally  printed  the 
notions  of  the  second  table  upon  men's  hearts,  to  set  boumls 
(as  by  sea  banks)  unto  the  overflowings  thereof,  and  hence  it  is 
that  they  are  senerally  known  :  but  he  would  not  have  churches 
everv  where,  and  therefore  there  is  but  little  known  concerning 
matters  of  the  first  table,  and  consequently  about  this  law  ot 
the  Sabbath,  which  notwithstanding  may  be  moral,  ahhough  it  be 
not  so  immediately  made  known. 

Thesis  198.  If  we  speak  of  the  law  of  corrupt  nature, 
lar-ely  taken,  for  that  law  which,  when  it  is  made  known  by 
divine  determination  and  declaration,  is  both  suitable  and  congru- 
ous to  natural  reason  and  equity,  we  may  then  say  that  the  law 
of  the  Sabbath  is  according  to  the  light  of  nature,  even  ot  cor- 
rupt nature  itself:  for  do  but  suppose  that  God  is  to  be  wor- 
chippcd,  and  then  these  three  things  appear  to  be  most  equal. 
1  That  he  is  not  only  to  have  a  time,  but  a  special  time,  and  a 
fit  proportion  of  time,  for  worship.  2.  That  it  is  most  meet  that 
he  should  make  this  proportion.  3.  The  Lord  having  given 
man  six  days,  and  taken  a  seventh  to  himself,  man  s  reason 
can  not  but  confess  that  it  is  most  just  to  dedicate  that  time  to 
God :  and  for  my  own  part,  I  think  that  in  this  respect  the  law 
of  the  Sabbath  was  as  fairly  writ  on  man's  heart  in  mnocency 
as  many  other  moral  laws,  which  none  question  the  morality 
of   at    this   day;    but  disputes   about  this   are    herein    perhaps 

""  Thesis  199.  The  sacrament  of  the  Lord's  supper  may  be 
administered  (meet  circumstances  concurring)  every  Lord's  day  ; 
nav,  upon  the  week  days  often,  as  they  did  in  the  primitive  per- 
secutions ;  and  hence  our  Saviour  limits  no  time  for  it,  in  the 
first  institution  thereof,  as  he  did  for  the  passover  of  old,  but 
only  thus :  "  As  oft  as  vou  do  it,  do  it  in  remembrance  ot  me. 


180  THE    MORALITY    OF    THE    SABBATH. 

Hence  it  will  follow,  that  now  under  the  gospel  there  is  no  set 
Sabbath  (as  M.  Primrose  would)  because  our  Saviour,  at  the 
first  institution  of  the  Lord's  supper,  limits  no  particular  day  for 
the  celebration  thereof,  as  once  he  did  for  the  passover ;  for 
though  there  is  an  appointed  special  time  (as  shall  hereafter 
appear)  for  the  public  exercise  of  all  holy  duties,  not  being 
limited  to  those  times,  but  enlarged  to  other  times  also,  hence 
there  is  no  reason  why  our  Saviour  should  institute  a  set  Sab- 
bath, when  he  instituted  the  Lord's  supper,  at  the  proper  time 
of  the  celebration  thereof,  as  it  was  in  case  of  the  passover. 

Thesis  200.     It  is  no  argument  to  prove  the  Sabbath  to  be  cer- 
emonial, because  it  is  reckoned  among  ceremonials,  viz.,  show- 
bread  and  sacrifices,  as  M.  Primrose  and  \Yalla3us  urge  it  out  of 
Matt.  xii.  1-3  ;   for,  1.  Upon  the  same  ground  fornication  and 
eating  of  idolothytes   are   ceremonial,  because  they  are  ranked 
among  ceremonials,  viz.,  blood  and   things  strangled,  (Acts  xv. 
29.)      2.  Upon  this  ground  the  Sabbath  hath  no  morality  at  all  in 
it,  no   more   then    showbread  and  sacrifices,  which  were  wholly 
ceremonial.     3.    The   Sabbath  is  in  the  same   place  reckoned 
among  things  which  are  moral,  as  pulling  a  sheep  out  of  a  pit 
upon  the   Sabbath  day,  an   act  of  humanity ;   why  may  it  not 
then  be   as  well  accounted  moral  ?     4.  One  may  as  well   argue 
that  the  not  keeping  company  with  publicans  and  sinners  was  a 
ceremonial  thing,  because  the  Lord  Jesus   useth  the  same  pro- 
verbial speech,  "  I  will  have  mercy,  not  sacrifice,"  (Matt.  ix.  13  ;) 
upon  which   he  defends  the   lawfulness  of  pulling  the  ears  of 
corn   upon  the  Sabbath  day,  in  this.  Matt.  xii.  15  :    the    scope 
therefore  of  this  place  is  not  to  show  the  nature  of  the  Sabbath 
day,  whether  it  be  ceremonial  or  moral,  but   the  lawfulness  and 
morality  of  his  act  in  eating  the  ears  of  corn  upon  this  day ;  and 
thus  the  arguments  of  our  Saviour  are  very  strong  and  convict- 
ing to  prove  the  morality  of  such  an  act,  but  no  way  to   prove 
the  ceremoniality  of  the  Sabbath ;  for  that  is  the  scope  of  our 
Saviour,  that  mercy  to  the  hungry  is  to  be  preferred  before  the 
sacrifice  of    bodily  resting   upon    the   Sabbath.      M.   Primrose 
indeed  replies  hereto,  and  tells  us,  that  "  mercy  is  to  be  preferred 
before  sacrifice  or  ceremonial  duties,  but  not  before  moral  duties, 
and  therefore  Christ  preferring  it  before  the  rest  on  the  Sabbath, 
the  Sabbath  could  not  be  moral."     But  we  know  that  mercy  in 
the  second  table  is  sometimes  to  be  preferred  before  moral  duties 
in  the   first  table:    a  man  is  bound  to  neglect  solemn   prayer 
sometimes  to  attend  upon  the  sick :  it  is  a  moral  duty  to  sanctify 
some  day  for  a  Sabbath,  (saith  M.  Primrose ;)  and  yet  suppose  a 
fire  be  kindled  in  a  town  upon  that  day,  or  any  sick  to  be  helped ; 


THE    MORALITY    OF    THE    SABBATH.  181 

raiist  not  mercy  be  preferred   before   hearing  the  word  ?    which 
himself  will  acknowledge  to  be  then  a  moral  duty. 

Thesis  201.  When  Christ  is  said  to  be  Lord  of  the  Sabbath, 
(Matt.  xii.  8,)  the  meaning  is  not  as  if  he  was  such  a  Lord  as 
liad  power  to  break  it,  but  rather  such  a  Lord  as  had  power 
to  appoint  it,  and  consequently  to  order  the  work  of  it  for 
his  own  service,  M.  Primrose  thinks  "  that  he  is  said  to  be 
Lord  of  it  because  he  had  power  to  dispense  with  the  keep- 
ing of  it,  by  whom  and  when  he  would  ;  and  that  Christ  did 
choose  to  do  such  works  upon  the  Sabbath  day,  which  were 
neither  works  of  mercy  nor  necessity,  nay,  which  were  servile, 
which  the  law  forbade  ;  for  Christ,  (saith  he,)  as  Mediator,  had 
no  power  to  dispense  with  things  moral,  but  he  might  with 
matters  ceremonial,  and  therefore  with  the  Sabbath."  How  far 
Christ  Jesus  might  and  may  dispense  with  moral  laws,  I  dispute 
not  now  ;  I  think  Biell  comes  nearest  the  truth  in  this  controversy  ; 
only  this  is  considerable  :  suppose  the  Sabbath  was  ceremonial ; 
yet  it  is  doubtful  whether  Christ  Jesus,  who  came  in  the  days  of 
his  flesh  to  fulfill  all  righteousness,  could  abolish  or  break  the 
law  ceremonial  until  his  death  was  past,  by  which  this  hand- 
writing of  ordinances  was  blotted  out,  (CoL  ii.  14,)  and  this 
middle  wall  of  partition  was  broken  down.  (Eph.  ii.  14-16.) 
But  let  it  be  yielded  that  Christ  had  power  to  break  ceremonial 
h\ws  then  before  his  death,  yet  in  this  place  there  is  no  such 
matter  ;  for  the  words  contain  a  clear  proof  for  the  right  obser- 
vance of  the  Sabbath,  against  the  over-rigid  conceptions  of  the 
superstitious  and  proud  Pharisees,  who  as  they  thought  it  un- 
lawful for  Christ  to  heal  the  sick  upon  the  Sabbath,  so  to  rub 
out,  and  eat  a  few  corn  ears  upon  it,  although  hunger  and  want 
(and  perhaps  more  than  ordinary  in  the  disciples  here)  should 
force  men  hereunto,  which  was  no  servile  work,  (as  M.  Primrose 
would,)  but  a  work  of  necessity  and  mercy  in  this  case  ;  and  our 
Saviour  proves  the  morality  of  it  from  the  example  of  David 
eating  the  showbread,  and  those  that  were  with  him,  preferring 
that  act  of  mercy  before  sacrifice,  and  abstinence  from  show- 
bread  ;  and  hence  our  Saviour  argues,  that  if  they  attending 
upon  David  might  eat  the  showbread,  much  more  his  hungry 
disciples  might  eat  the  corn  while  they  attended  upon  him  that 
day,  who  was  Lord  of  the  Sabbath,  and  that  they  might  be  the 
better  strengthened  hereby  to  do  him  service  :  these  things  being 
thus,  where  now  is  there  to  be  found  any  real  breach  of  the 
Sabbath,  or  doing  of  any  servile  work,  or  maintenance  of  any  un- 
necessary work,  which  the  same  learned  and  acute  writer  imputes 
to  our  Saviour  ?  which  I  had  almost  said  is  almost  blasphemous. 
VOL.    III.  16 


182  THE    MORALITY    OF    THE    SABBATH. 

TJiesis  202.  It  is  no  argument  that  the  Sabbath  is  not  morale 
because  it  is  said  (Mark  ii.  27)  that  man  is  not  made  for  it,  but 
it  for  man ;  for,  saith  M.  Ironside,  man  is  made  for  moral  duties, 
not  they  for  man  :  for  let  the  Sabbath  be  takeft  for  the  bare 
rest  of  the  Sabbath,  as  the  Pharisees  did,  who  placed  so  much 
religion  in  the  bare  rest  as  that  they  thought  it  unlawful  to  heal 
the  sick  on  that  day,  or  feed  the  hungry ;  so  man  is  not  made  as 
lastly,  for  the  bare  rest,  but  rather  it  for  man  and  for  his  good; 
but  if  by  Sabbath  be  meant  the  sanctification  of  that  rest,  so 
man  is  made  for  it,  by  M.  Primrose's  own  confession.  Now,  our 
Saviour  speaks  of  the  Sabbath  in  the  first  respect ;  for  the  rest 
of  it  is  but  a  means  to  a  further  and  a  better  end,  viz.,  the  true 
sanctification  of  it,  which  the  Pharisees  little  looked  unto  ;  and 
therefore  he  might  well  say  that  the  Sabbath  was  made  for  man, 
the  rest  of  it  being  no  further  good  than  as  it  was  helpful  to  man 
in  duties  of  piety  or  mercy  required  of  man,  in  the  sanctification 
thereof.  M.  Primj-ose,  confessing  that  man  is  made  for  the  sanc- 
tification of  the  Sabbath,  would  therefore  wind  out  from  this,  by 
making  this  sanctification  on  the  Sabbath  to  be  no  more  than 
what  is  equally  required  of  man  all  the  week  beside :  but  he  is 
herein  also  much  mistaken  ;  for  though  works  of  piety  and  mercy 
are  required  every  day,  yet  they  are  required  with  a  certain 
eminency  and  specialty  upon  the  Sabbath  day,  and  thence  it  is 
that  God  calls  men  to  rest  from  all  worldly  occasions,  (which  he 
doth  not  on  the  week  days,)  that  they  might  honor  God  in  spe- 
cial upon  the  Sabbath,  as  shall  hereafter  appear. 

Thesis  20.3.  It  is  a  monkish  speculation  of  M.  Broad  to  dis- 
tinguish so  of  the  Sabbath  in  sensu  mystico  and  sensu  literaH,  as 
that  the  mystical  sense,  like  the  lean  and  ill-favored  kine  in  Pha- 
raoh's dream,  shall  eat  up  the  literal  sense,  and  devour  God's 
blessed  and  sweet  Sabbath  ;  for  the  Lord  never  meant  by  the 
Sabbath  such  a  mystical  thing  as  the  resting  from  the  works  of 
the  old  man  only  every  day,  no  more  than,  when  he  commands 
us  to  labor  six  days,  he  permits  us  to  labor  in  the  works  of  the 
old  man  all  the  six  days. 

77iesis  204.  For  thpugh  it  be  true  that  we  are  to  rest  every 
day  from  sin,  yet  it  will  not  hence  follow  that  every  day  is  to  be 
a  Christian's  Sabbath,  and  that  no  one  day  in  seven  is  to  be  set 
apart  for  it.  For,  1.  Upon  the  same  ground  Adam  should  have 
had  no  Sabbath,  because  he  was  to  rest  from  sin  every  day. 
2.  The  Jews  also,  before  Christ,  should  have  rejected  all  Sab- 
baths, because  they  were  then  bound  to  rest  from  sin  as  well  as 
Christians  now.  3.  Upon  the  same  ground  there  must  be  no 
days  of  fasting  or  feasting  under  the  gospel,  because  we  are  to 


THE    MORALITY    OF    THE    SAKBATH.  1S3 

fa>t  from  siii  every  tlay,  and  to  be  joyful  and  thankful  every  day. 
I  know  some  libertines  of  late  say  so  ;  but  upon  the  same 
ground  tliere  should  liave  been  none  under  the  law  neitlier,  for 
tiiey  were  tlien  bound  as  well  as  we  to  fast  from  sin.  4.  Hence 
neither  should  any  man  pay  his  debts,  because  he  is  bound  to  be 
paying  his  debt  of  love  to  God  and  all  men  every  day.  5.  Hence 
also  no  man  should  pray  at  any  time  in  his  family,  nor  alone  by 
liimself  solemnly,  because  a  Christian  is  bound  to  pray  continu- 
ally. And,  indeed,  I  did  not  think  that  any  forehead  could  be  so 
bold  and  brazen  as  to  make  such  a  conclusion.  But  while  I  was 
writing  this,  came  to  my  hearing  concerning  a  seaman  who  came 
to  these  coasts  from  London,  miserably  deluded  with  principles 
of  Familism,  who,  wdien  an  honest  New  English  man,  his  cabin 
mate,  invited  him  to  go  along  and  pray  together,  considering  their 
necessities,  he  would  professedly  refuse  to  do  it,  upon  this 
ground,  viz..  Dost  not  pray  continually  ?  Why  then  should  we 
pray  together  now  ?  6.  The  commandment  of  the  Sabbath  doth 
not  therefore  press  us  to  rest  only  from  such  works  as  are  in 
themselves  evil,  which  God  allows  at  no  time  ;  but  from  the  works 
of  our  callings  and  weekly  employments,  which  are  in  them- 
selves lawful  and  of  necessity  to  be  attended  on  at  some  time. 
It  is  therefore  a  loose  and  groundless  assertion  to  make  every  day 
under  the  gospel  to  l>e  a  Christian's  Sabbath  day. 

Thesis  205.  To  think  that  the  Sabbath  was  proper  to  the 
Jews,  because  they  only  were  able  to  keep  and  exactly  observe 
the  time  of  it,  being  shut  up  (as  M.  Primrose  saith)  within  a 
little  corner  of  the  earth,  and  that  the  Gentiles  therefore  are  not 
bound  to  it,  because  they  can  not  exactly  observe  the  time  of  it, 
in  several  quarters  of  the  earth  so  far  distant,  is  a  very  feeble 
argument ;  for  why  might  not  all  nations  exactly  observe  the 
rising  and  setting  of  the  sun,  according  to  several  climates  by 
which  the  natural  day,  and  so  this  of  a  Sabbath,  is  exactly  meas- 
ured? and  w^iich  God  hath  appointed  (without  limitation  to  any 
hour)  to  be  the  bounds  of  the  Sabbath  as  it  sooner  or  later  rises 
or  sets  ?  AVere  not  the  mariners  of  the  men  of  Judah  bound  to 
observe  the  seventh  day  in  all  the  several  coasts  where  they 
made  their  voyages  ?  Did  God  limit  them  to  the  rising  or  setting 
sun  of  Judea  only  ?  What  color  is  there  to  think  thus  of  them  ? 
Indeed,  it  is  true  that,  in  some  habitable  northern  coasts,  the  sun 
is  not  out  of  sight  some  months  together ;  but  yet  this  is  certain, 
if  they  know  how  the  year  spends  into  months,  they  can  exactly 
reckon  the  weeks  of  those  months,  and  therefore  can  exactly  tell 
you  the  days  of  which  those  weeks  consist,  and  therefore  they 
have  their  exact  rules  and  measures  to  know  east  and  west,  the 


184  THE    MORALITY    OF    THE    SABBATH. 

place  of  th(3  sunrisiiig  and  sunsetting,  and  consequently  to  know 
the  Sabbatli  days;  and  yet,  if  they  should  not  exactly  know  it» 
their  will  to  do  it  is  herein  (as  in  other  things)  accepted  of  God. 

T/iesis  206.  If  this  truth  concerning  the  morality  of  the 
Sabbath  did  depend  upon  the  testimony  of  ancient  writers,  it 
were  easy  to  bring  them  up  here  in  the  rear,  notwithstanding  the 
flourishes  of  the  great  historian  ;  but  this  hath  been  done  suffi- 
ciently by  others,  nor  doth  it  suit  our  scope  who  aim  at  only  the 
clearing  up  of  the  meaning  of  the  fourth  command,  which  must 
stand  firm  ;  the  heaven  and  earth  shall  fall  asunder  ;  the  Lord 
will  rather  waste  kingdoms,  and  the  whole  Christian  world,  with 
fire  and  sword,  than  let  one  tittle  of  his  law  perish  ;  the  land 
must  rest  when  God's  Sabbaths  can  not,  (Lev.  xxvi.  34  ;)  and 
although  I  wish  the  ministry  of  Christ  Jesus  a  comely  and  com- 
fortable maintenance,  as  may  richly  testify  his  people's  abundant 
thankfulness  for  the  feet  of  those  his  messengers  as  preach 
peace,  yet  methinks  it  argues  great  blindness  in  those  men  who 
plead  for  a  morality  in  a  tenth  pig^  or  sheaf  of  corn,  and  yet 
will  acknowledge  no  morality  in  a  seventh  day. 

Tliesis  207.  I  shall  therefore  conclude  and  shut  up  these 
things  with  answer  to  M.  Carpenter's  and  Heylin's  evgijica.  an 
argument  against  the  Sabbath^  which  they  have  gone  compassing 
the  whole  earth  and  heavens  about  to  find  out,  never  heard  of 
till  their  days,  and  now  it  is  brought  to  light.  I  would  not  make 
mirth  with  it,  (as  some  have  done,  and  left  the  scruple  untouched,) 
but  in  words  of  sobriety,  and  seriousness,  and  plainness.  If  the 
Sabbath,  or  Lord's  day,  (say  they,)  be  moral,  then  the  moral  law 
is  subject  to  manifold  mutation,  because  the  nations  issuing  out 
of  Noah's  ark  spread  themselves  from  thence  over  the  face  of 
the  whole  earth,  some  farther,  some  at  a  shorter  distance,  where- 
by, changing  the  longitude  with  their  habitation,  they  must  of 
necessity  alter  the  differences  of  times  ;  neither  can  any  exactly 
and  precisely  observe  any  one  day,  either  as  it  was  appointed  by . 
Moses,  or  as  it  was  instituted  by  Christ's  apostles  afterward,  by 
reason  of  the  manifold  transportation  of  colonies,  and  transmi- 
gration of  nations,  from  one  region  into  another,  whereby  the 
times  must  necessarily  be  supposed  to  vary.  The  answer  is 
ready  and  easy,  viz. :  Although  the  nations  issued  out  of  Noah's 
ark,  and  spread  themselves  over  the  face  of  the  whole  earth, 
some  farther,  some  at  a  shorter  distance,  and  thereby  changing 
their  longitude,  altered  the  differences  of  time,  some  beginning 
the  day  sooner,  some  later,  yet  they  might  observe  the  same 
day  ;  for  the  day  is  regulated  and  measured  by  the  sun,  and  the 
sun  comes  to  one  meridian  sooner  or  later  than  to  another,  and 


THE    MORALITY    OF    THE    SABBATH.  185 

hence  the  day  begins  in  one  place  sooner  or  later  than  in  another, 
and  so  the  beginning  of  tlie  day  is  (respectively)  varied,  but  yet 
the  day  itself  remains  unchangeably  the  same  :  what  though  our 
countrj-men  in  Old  England  begin  their  Sabbath  above  four 
hours  before  us  in  New,  they  beginning  at  their  evening,  we  at 
our  evening ;  yet  both  may  and  do  observe  the  same  day  :  all 
nations  are  bound  to  keep  holy  a  seventh  part  of  time ;  but  that 
time  must  be  regulated  by  the  sun,  nehlier  is  it  necessary  that 
the  same  individual  twenty-four  hours  should  be  observed  by  all, 
but  the  same  day  as  it  is  measured  by  the  sun  in  this  or  that 
place,  which  may  begin  in  places  more  easterly  many  hours 
sooner  than  in  other  places  more  westerly  ;  a  day  is  not  prop- 
erly time,  but  a  measure  of  time,  and  therefore  the  manifold 
transportation  of  colonies,  and  transmigi-ation  of  nations,  from 
one  region  unto  another,  hinder  not  at  all,  but  that  they  may  ex- 
actly and  precisely  observe  the  same  day,  which  Avas  instituted 
and  appointed  ;  for  although  the  time  of  the  beginning  of  the 
day  be  varied,  yet  the  day  itself  is  not,  can  not  be  varied  or 
changed. 

Now,  whereas  they  say,  that  if  any  man  should  travel  the 
world  about,  a  whole  day  must  needs  be  varied,  and  if  two  men 
from  the  same  place  travel,  the  one  eastward,  the  other  west- 
ward, round  about  the  earth,  and  meet  in  the  same  place  again, 
they  shall  find  that  he  who  hath  gone  eastward  hath  gotten,  and 
the  other  going  westward  hath  lost,  a  day  in  their  account  ;  yea, 
the  Hollanders,  after  their  discovery  of  Fretum  de  Mayre, 
coming  home  to  their  country,  found,  by  comparing  their  ac- 
counts with  their  countrymen  at  home,  that  they  had  lost  a  day, 
having  gone  westward,  and  so  compassed  the  earth  round.  I 
answer,  what  though  a  traveler  varying  perpetually  the  quantity 
of  the  day,  by  reason  of  his  continual  moving  with  or  against  the 
sun's  motion,  in  time  get  or  lose  a  day  in  his  account ;  is  the  day, 
therefore,  of  its  own  nature  variable  or  changeable  ?  God  hath 
placed  the  sun  in  the  firmament,  and  appointed  it  for  times  and 
seasons,  and  in  special  for  the  regulating  of  the  day ;  and  as  the 
motion  of  the  sun  is  constant,  so  there  is  an  ordinary  and  constant 
succession  of  days  without  variation  ;  for  unless  the  sun's  course 
be  changed,  the  day  which  is  regulated  by  it  is  not  changed. 
Now,  if  any  shall  travel  round  about  the  world,  and  so  anticipate 
or  second  the  diurnal  motion  of  the  sun,  and  thereby  varying 
continually  the  quantity  of  the  day,  at  length  gain  or  lose  a  day, 
according  to  their  reckoning,  they  may  and  ought  then  to  correct 
their  accounts.  Gregory  XIII.,  having  found  the  Julian  year  to 
be  too  great  for  the  motion  of  the  sun,  cut  off  ten  davs,  by  M'hich 
16*  '  . 


186  THE    MORALITY    OF    THE    SABBATH. 

the  equinoxes  and  solstices  had  anticipated  their  proper  places, 
that  so  the  year  might  be  kept  at  its  right  periods  ;  and  is  it  not 
as  good  reason  that  a  traveler  who,  opposing  the  sun's  diurnal 
course,  continually  shortens  somewhat  of  his  day,  till  at  last  in 
compassing  the  earth  round  he  gains  a  whole  day,  should  cut  off 
in  his  accounts  that  day  which  he  hath  gained  by  anticipating  the 
sun's  course,  and  so  rectify  his  account  of  the  day  ?  For  in  every 
region  and  country  whatsoever,  and  howsoever  situate,  as  men 
are  to  begin  the  day  at  that  time  when  the  day  naturally  begins 
in  that  place,  so  likewise  they  are  to  reckon  and  count  the  days 
as  they  are  there  regulated  and  ordered  by  the  sun,  and  that 
should  be  the  first  or  second  day  of  the  week  to  them  which  is 
naturally  the  first  or  second  day  of  the  week  to  that  place  where 
they  are ;  and  thus  their  doubts  are  easily  satisfied  when  they 
return  to  the  place  whence  they  first  came.  But  if  any  shall  say, 
it  is  very  difficult  for  men  thus  to  rectify  their  accounts,  and  to 
observe  that  time  in  every  place  which  was  at  first  instituted, 
and  it  is  probable  that  the  nations  in  their  several  transmi- 
grations and  transportations  never  used  any  such  course,  the 
answer  is  obvious  :  men's  weakness,  or  neglect  and  carelessness  to 
do  what  they  ought,  is  not  a  sufiicient  argument  to  prove  that  not 
to  be  their  duty  ;  besides,  it  is  not  probable  that  any  nations  were 
thus  put  to  it  to  travel  round  about  the  whole  earth,  (although 
some  particular  persons  in  this  later  age  have  sailed  round  about 
it,)  and  therefore  could  not  vary  a  whole  day  possibly  ;  but  going 
some  eastward,  some  westward,  some  southward,  some  northward, 
they  spread  themselves  over  the  face  of  the  whole  earth,  some  at 
a  shorter,  some  at  a  farther  distance,  and  so  some  began  the  day 
sooner,  some  later,  and  yet  all  (as  hath  been  shown)  might  ob- 
serve the  same  day.  The  morality  of  the  Sabbath  is  not  built 
upon  astronomical  or  geometrical  principles,  and  therefore  it  can 
not  fall  by  any  shady  speculations  so  far-fetched. 


THE 


CHANGE  OF  THE  SABBATH 


Thesis  1.  The  change  of  this  day  from  the  last  to  the  first 
of  the  week,  although  it  be  confirmed  by  an  ancient  custom,  yet 
the  true  reason  and  grounds  of  so  great  a  change  are  not  so  fully 
known,  sacred  writings  not  so  expressly  setting  down  (as  it  doth 
in  some  things  of  less  concernment)  the  causes  hereof.  And 
many  of  the  arguments  heaped  up  and  multiplied  by  some  for 
the  change  of  it,  which  may  seem  of  very  great  weight,  while 
they  want  an  adversary  at  the  other  end  of  the  scale  to  balance 
them ;  yet  upon  sad  examination  and  search  into  them,  they 
prove  too  light,  and  consequently  occasion  the  temptation  of 
scrupling  the  truth  and  validity  of  others  more  clear.  AVe  are 
therefore  with  more  wariness  and  humility  of  mind  to  search 
into  this  controversy,  and  with  much  thankfulness  and  modesty 
to  accept  that  little  light  which  God  gives  us  in  greater,  as  well 
as  of  much  light  which  he  is  pleased  to  lend  us  in  smaller  mat- 
ters. Pascimur  opertis,  exercemur  ohscuris^  was  his  speech  long 
since  concerning  the  Scriptures.  There  is  no  truth  so  clear  but 
man's  loose  wit  can  invent  and  mint  many  pernicious  cavils 
against  it;  and  therefore  in  those  things  which  shine  forth  with 
less  evidence,  it  is  no  wonder  if  it  casts  such  blots  and  stains 
upon  them  as  that  they  can  scarcely  be  discerned.  Nil  magis 
liiimicum  veritati,  acumine  nimio.  We  should  therefore  be  wise 
with  sobriety,  and  remember  that  in  this  and  such  like  contro- 
versies, the  Scriptures  were  not  written  to  answer  all  the  scru- 
ples and  objections  of  cavilers,  but  to  satisfy  and  stablish  the 
consciences  of  poor  behevers.  Arid  verily,  when  I  meet  with 
such  like  speeches  and  objections  as  these,  viz.,  Where  is  it  ex- 
pressly said  that  the  old  Sabbath  is  abrogated  ?  and  what  one 
scripture  is  there  in  the  New  Testament  declaring  expressly  that 
the  Lord's  day  is  substituted  and  put  in  its  room  ?  I  can  not  from 
such   expressions  but  think  and  fear  that  the  isrnorance  of  this 

187 


188  THE    CHANGE    OF    THE    SAHHATH. 

change  in  some  doth  not  spring  so  much  from  deficiency  and 
Miint  of  light  on  God's  J3art,  but  rather  from  perverseness  on 
man's  part,  which  will  not  see  nor  own  the  truth,  because  it  is 
not  revealed  and  dispensed  after  that  manner  and  fashion  of 
expression  as  man's  wit  and  fantasy  would  have  it.  Like 
Naaman,  who,  because  the  prophet  went  not  about  the  cure-x^f 
his  leprosy  in  that  way  and  fashion  which  he  would  have  him, 
did  not  therefore  (for  a  time)  see  that  way  of  cure  which  God 
had  revealed  to  him.  For  the  Holy  Ghost  is  not  bound  to  wn-ite 
all  the  principles  of  religion  under  commonplace  heads,  nor  to 
say  expressly,  In  this  place  of  Scripture  you  may  see  the  old 
Sabbath  abrogated,  and  the  new  instituted  ;  for  we  find  no  such 
kind  of  expressions  concerning  Paul's  epistles,  and  many  books 
of  Scripture,  that  this  or  that  epistle  or  book  is  canonical,  which 
yet  we  know  to  be  so  by  other  evidences.  We  know,  also,  that 
the  Ploly  Ghost,  by  brief  hints  of  truth,  gives  occasion  of  large 
comments,  and  by  writing  about  other  matters  tanqnam  aliud 
agens,  it  brings  forth  to  light,  by  the  by,  revelations  of  great  con- 
cernment, which  it  saw  meet  purposely  in  that  manner  to  make 
known.  And  as  in  many  other  things  it  hath  thus  done,  so  es- 
pecially in  this  of  the  Sabbath.  So  that  if  our  hearts,  like  locks, 
were  fitted  to  God's  key,  they  would  be  soon  opened  to  see 
thoroughly  the  difficulties  of  this  point ;  which  I  confess,  of  all 
practical  points,  hath  been  most  full  of  knots  and  difficulties  to 
my  own  weakness. 

Thesis  2.  To  make  apostolical  unwritten  inspirations,  notified 
and  made  known  in  their  days  to  the  churches,  to  be  the  cause 
of  the  change  of  the  day,  is  to  plow  with  a  Popish  heifer,  and 
to  cast  that  anchor  on  which  deceivers  use  to  rely,  and  by  which 
they  ho})e  to  save  themselves  when  they  know  not  how  other- 
wise to  defend  their  falsehoods. 

TJiesis  3.  To  make  ecclesiastical  custom,  established  first  by 
the  imperial  law  of  Constantine,  to  be  the  foundation  of  the 
change,  is  to  make  a  prop  for  prelacy,  and  a  step  to  Popery,  and 
to  0[)en  a  gap  to  all  human  inventions.  For  if  it  be  in  the  church's 
power  to  appoint  the  greatest  holy  day,  why  may  not  any  other 
rite  and  ceremony  be  imposed  also  ?  And  if  it  be  free  to  observe 
this  day  or  not,  in  respect  of  itself,  because  it  wants  a  divine 
institution,  and  yet  necessary  to  observe  it,  in  respect  of  the 
church's  custom  and  constitution,  (as  some  pretend,)  why  may 
not  the  church's  commandment  be  a  rule  of  obedience  in  a 
thousand  things  else  as  well  as  in  this?  and  so  introduce  will 
worship,  and  to  serve  God  after  the  tradition  of  men,  which  God 
abhors  ? 


THE    CHANGE    OF    THE    SABBATH.  180 

I'hesis  4.  The  observation  of  the  first  day  of  the  week  for 
tlie  Christian  Sabbath  ariseth  from  the  force  of  the  fourth  com- 
nianthnent,  as  strongly  as  the  observation  of  the  media  cultus, 
or  means  of  worship,  now  under  the  New  Testament,  doth  from 
the  force  of  the  second  commandment ;  only  let  this  be  supposed, 
that  the  day  is  now  changed,  (as  we  shall  hereafter  prove,)  as 
also  that  the  worship  itself  is  changed  by  divine  institution ;  for 
gospel  institutions,  when  they  be  appointed  by  divine  sovereign 
authority,  yet  they  may  then  be  observed  and  practiced  by  virtue 
of  some'raoral  law.  The  gospel  appointed  new  sacraments,  but 
we  are  to  use  them  by  virtue  of  the  second  commandment ;  so 
here  the  gospel  appoints  a  new  seventh  day  for  the  Sabbath,  but 
it  stands  by  virtue  of  the  fourth  commandment,  and  therefore  the 
observation  of  it  is  not  an  act  of  Christian  liberty,  but  of  Chris- 
tian duty,  imposed  by  divine  authority,  and  by  virtue  of  the 
moral  law. 

Thesis  5.  For,  the  morality  of  the  fourth  commandment  (as 
hath  been  proved)  being  preserved  in  observing  not  that  Sabbath 
only,  nor  yet  a  Sabbath  merely  when  man  sees  meet,  but  in  ob- 
serving the  Sabbath,  i.  e.,  such  a  Sabbath  as  is  determined  and 
appointed  of  God,  (which  may  therefore  be  either  the  first  or  last 
of  the  seven  days,)  hence  it  is,  that  the  first  of  the  seven,  if  it  be 
determined  and  instituted  of  God  under  the  New  Testament, 
ariseth  equally  from  the  fourth  commandment,  as  the  last  seventh 
day  did  under  the  Old  Testament ;  and  therefore  it  is  no  such 
piaculum,  nor  delusion  of  the  common  people,  as  Mr.  Brabourn 
would  make  it,  to  put  the  title  of  the  Lord's  Sabbath  upon  the 
Lord's  day,  and  to  call  it  the  Sabbath  day  ;  for  if  it  be  born  out 
of  the  same  womb  the  first  seventh  was,  if  it  arise  (I  mean)  from 
the  same  commandment,  "  Remember  to  keep  holy  the  Sabbath 
day,"  why  may  it  not  bear  the  name  of  the  Sabbath  now,  as  the 
first  born  did  in  former  times  ? 

Thesis  6.  If  the  Lord  would  have  man  to  work  six  days 
together,  according  to  his  own  example,  and  the  morality  of  the 
fourth  commandment,  that  so  a  seventh  day  determined  by  him- 
self might  be  observed,  hence  it  is  that  neither  two  Sabbaths  in  a 
week  can  stand  with  the  morality  of  the  fourth  commandment,  nor 
vet  could  the  former  Sabbath  be  justly  changed  into  any  other 
day  than  into  the  first  day  of  the  week  ;  the  first  day  could  not 
belong  to  the  week  before,  for  then  there  should  be  eight  days 
in  a  week,  and  if  it  did  belong  to  the  week  following,  then  (if  we 
suppose  that  the  second  had  been  the  Sabbath)  there  must  be 
one  working  day,  viz.,  the  first  day  to  go  before  it,  and  five  work- 
ing days  after  it,  and  so  there  sliould  not  nor  could  not  be  six 


190  THE    CHANGE    OF    THE    SABBATH. 

working  days  continued  together,  that  the  seventh  might  be  the 
Lord's,  according  to  the  morality  of  the  fourth  commandment. 
And  hence  it  is,  that  no  human  or  ecclesiastical  power  can  change 
the  Sabbath  to  what  day  of  the  week  they  please,  from  the  first, 
which  now  is. 

Thesis  7.  It  should  not  seem  an  uncouth  phrase,  or  a  hard 
saying,  to  call  the  first  day  of  the  week  a  seventh,  or  the  seventh 
day ;  for  though  it  be  the  first  absolutely  in  order  of  existence 
from  the  creation,  yet  relatively  in  way  of  relation,  and  in  respect 
of  the  number  of  seven  in  a  week,  it  may  be  invested  with  the 
name  and  title  of  a  seventh,  even  of  such  a  seventh  as  may  law- 
fully be  crowned  and  anointed  to  be  the  Sabbath  day ;  for  look, 
as  Noah,  though  he  was  the  first  in  order  of  years,  and  dignity 
of  entrance  into  the  ark,  yet  he  is  called  the  eighth,  (2  Pet.  ii.  5,) 
in  that  he  was  one  of  them  (as  the  learned  observe)  qui  octona- 
rium  numerum  perjiciehant,  or  who  made  up  the  number  of  eight ; 
so  it  is  in  respect  of  the  first  day,  which  in  divers  respects  may 
be  called  the  first,  and  yet  the  seventh  also.  Mr.  Brabourn's 
argument  therefore  is  of  no  solidity,  who  goes  about  to  prove  the 
Christian  Sabbath  to  be  no  Sabbath,  because  "  that  Sabbath 
which  the  fourth  commandment  enjoins  is  called  the  seventh 
day ; "  but  all  the  evangelists  call  the  Lord's  day  the  first  day  of 
the  week,  not  the  seventh  day.  For  he  should  remember  that  the 
same  day  in  divers  respects  may  be  called  the  first  day,  and  yet 
the  seventh  day  ;  for  in  respect  of  its  natural  existence  and  be- 
ing, it  may  be  and  is  called  the  first  day,  and  yet  in  respect  of 
divine  use  and  application,  it  may  be  and  is  called  the  seventh 
day,  even  by  virtue  of  the  fourth  commandment,  which  is  the 
Lord's  day,  which  is  confessed  to  be  the  first  day. 

27iesis  8.  For  although  in  numero  numerante^  (as  they  call 
it,)  i.  e.,  in  number  numbering,  there  can  be  but  one  seventh, 
which  immediately  follows  the  number  six,  yet  in  numero  nume- 
rator i.  e.,  in  number  numbered,  or  in  things  which  are  numbered, 
(as  are  the  days  of  the  week,)  any  of  the  seven  may  be  so  in  way 
of  relation  and  proportion.  As,  suppose  seven  men  stand  to- 
gether ;  take  the  last  man  in  order  from  the  other  six,  who  stand 
about  him,  and  he  is  the  seventh  ;  so  again,  take  the  first  in  order, 
and  set  him  apart  from  the  six  who  stand  below  him,  and  if  the 
number  of  them  who  are  taken  from  him  make  up  the  number  of 
six,  he  then  may  and  must  necessarily  be  called  the  seventh. 
Just  thus  it  is  in  the  days  of  the  week ;  the  first  Sabbath  from 
the  creation  might  be  called  the  seventh  day  in  respect  of  the  six 
days  before  it ;  and  this  first  day  of  the  week  may  be  called  the 
seventh  day  also,  in  respect  of  the  six  working  davs  together  after 


THE    CllANOi:    Ul-     Tin:    SAUIiATU.  101 

it.  That  may  be  called  the  last  seventh,  this  the  first  seventh, 
without  any  absurdity  of  account,  which  some  would  imagine  ; 
and  if  this  first  day  of  the  week  is  called  the  eighth  day,  accord- 
ing to  Ezekiel's  prophecy  of  evangelical  times,  and  his  reckoning 
'onward  from  the  creation,  (Ezek.  xliii.  27,)  why  may  it  not  then 
in  other  respects  put  on  the  name  of  a  seventh  day  also? 

Thesis  9.  The  reason  why  the  Lord  should  depose  the  last 
seventh,  and  exalt  and  crown  the  first  of  seven  to  be  the  day  of 
the  Christian  Sabbath,  is  not  so  well  considered,  and  therefore 
to  be  here  narrowly  examined.  For  as  for  those  eastern  Chris- 
tians, who,  in  the  primitive  times,  observed  two  Sabbath.s  in  a 
week,  the  Jewish  and  the  Christian,  doubtless  their  milk  sod  over, 
and  their  zeal  went  beyond  the  rule.  The  number  of  Jews  who 
were  believers,  and  yet,  too,  too  zealous  of  their  old  customs,  we 
know  did  fill  those  places  in  their  dispersion,  and  before  more  than 
the  western  and  more  remote  parts,  and  therefore  they  might  more 
powerfully  infect  those  in  the  east;  and  they,  to  gain  or  keep  them, 
might  more  readily  comply  with  them.  Let  us  therefore  see 
into  the  reasons  of  this  change  from  one  seventh  unto  another. 

Thesis  10.  The  good  will  of  Him  who  is  Lord  of  the  Sab- 
bath, is  the  first  efficient  and  primary  cause  of  the  institution  of  a 
new  Sabbath ;  but  the  resurrection  of  Christ,  being  upon  the  first 
day  of  the  week,  (Markxvi.  9.)  is  the  secondary,  moral,  or  moving 
cause  hereof:  the  day  of  Christ's  resurrection  being  Christ's 
joyful  day  for  his  people's  deliverance,  and  the  world's  restitution 
and  new^  creation,  it  is  no  wonder  if  the  Lord  Christ  appoint  it, 
and  the  apostles  preach  and  publish  it,  and  the  primitive  Cliris- 
tians  observe  it  as  their  holy  and  joyful  day  of  rest  and  consola- 
tion. For  some  notable  work  of  God  upon  a  day  being  ever  the 
moral  cause  of  sanctifying  the  day,  hence  the  work  of  redemp- 
tion being  finished  upon  the  day  of  Christ's  resurrection,  and  it 
being  the  most  glorious  work  that  ever  was,  and  wherein  Christ 
was  first  most  gloriously  manifested  to  have  rested  from  it,  (Rom. 
i.  4,)  hence  the  Lord  Christ  might  have  good  cause  to  honor  this 
day  above  all  others  ;  and  what  other  cause  there  should  be  of 
the  public  solemn  assemblies  in  the  primitive  churches,  upon  the 
first  day  in  the  week,  than  this  glorious  work  of  Christ's  resur- 
rection upon  the  same  day  which  began  their  great  joy  for  the 
rising  of  the  Sun  of  Righteousness,  is  scarce  imaginable. 

Thesis  1 1.  No  action  of  Christ  doth  of  itself  sanctify  any  time  ; 
for  if  it  did,  why  should  we  not  then  keep  as  many  holy  days 
every  year  as  we  find  holy  actions  of  Christ  recorded  in  Scrip- 
ture, as  the  superstitious  crew  of  blind  Papists  do  at  this  day  ? 
But  if  God,  who  is  the  Lord  of  time,  shall  sanctify  any  such  day 


102  THE    CHAKGE    OF    THE    SABBATH. 

or  time  wherein  any  such  action  is  done,  such  a  day  then  is  to  be 
kept  holy ;  and  therelbre  if  the  will  of  God  hath  sanctified  the 
day  of  Christ's  resurrection,  we  may  lav^ifully  sanctify  the  same 
day  ;  and  therefore  Mr.  Brabourn  doth  us  wrong,  as  if  we  made 
the  resurrection  of  Christ  merely  to  be  the  cause  of  the  change 
of  this  day. 

Thesis  12.  Why  the  will  of  God  should  honor  the  day  of 
Christ's  resurrection  as  holy,  rather  than  any  other  day  of  his 
incarnation,  birth,  passion,  ascension  :  It  is  this  ;  because  Christ's 
rising  day  was  his  resting  or  Sabbath  day,  wherein  he  first 
entered  into  his  rest,  and  whereon  his  rest  began.  For  the  Sab- 
bath, or  rest  day,  of  the  Lord  our  God,  only  can  be  our  rest  day, 
according  to  the  fourth  commandment.  Hence  the  day  of  God's 
rest  from  the  work  of  creation,  and  the  day  of  Christ's  rest  from 
the  work  of  redemption,  are  only  fit  and  capable  of  being  our 
Sabbaths.  Now,  the  Lord  Christ,  in  the  day  of  his  incarnation 
and  birth,  did  not  enter  into  his  rest,  but  rather  made  entrance 
into  his  labor  and  sorrow,  who  then  began  the  work  of  humilia- 
tion, (Gal.  iv.  4,  5  ;)  and  in  the  day  of  his  passion,  he  was  then 
under  the  sorest  part  and  feeling  of  his  labor,  in  bitter  agonies 
upon  the  cross  and  in  the  garden.  And  hence  it  is  that  none  of 
those  days  were  consecrated  to  be  our  Sabbath,  or  rest  days, 
which  were  days  of  Christ's  labor  and  sorrow ;  nor  could  the 
day  of  his  ascension  be  fit  to  be  made  our  Sabbath,  because, 
altliough  Christ  then  and  thereby  entered  into  his  place  of  rest, 
(the  third  heavens,)  yet  did  he  not  then  make  his  fifst  entrance 
into  his  estate  of  rest,  which  was  in  the  day  of  his  resurrection  ; 
the  wisdom  and  will  of  God  did  therefore  choose  this  day  above 
any  other  to  be  the  Sabbath  day. 

TJiesis  13.  Those  that  go  about  (as  some  of  late  have  done) 
to  make  Christ's  ascension  day  the  ground  of  our  Sabbath  day, 
had  need  be  fearful  lest  they  lose  the  truth  and  go  beyond  it, 
while  they  affect  some  new  discoveries  of  it,  which  seems  to  be 
the  case  here.  For  though  Christ  at  his  ascension  entered  into 
his  place  of  rest,  yet  the  place  is  but  an  accidental  thing  to 
Christ's  rest  itself,  the  state  of  which  was  begun  in  the  day  of  his 
resurrection ;  and  therefore  there  is  no  reason  to  pi-efer  that 
which  is  but  accidental  above  that  which  is  most  substantial ;  or 
the  day  of  entrance  into  the  place  of  his  rest  in  his  ascension 
before  the  day  of  rest  in  his  resurrection  ;  beside,  it  is  very  un- 
certain whether  Christ  ascended  upon  the  first  day  of  the  week ; 
we  are  certain  that  he  arose  then  ;  and  why  we  should  build  such 
a  vast  change  upon  an  uncertainty  I  know  not.  And  yet  sup- 
pose that,  by  deduction  and  strength  of  wit,  it  might  be  found  out, 


THE    CHANGE    OF    TIlE    SADBATIl.  103 

yet  we  sec  not  the  Holy  Ghost  expressly  setting  it  down,  viz., 
that  Christ  ascended  upon  the  first  day  of  the  week,  which,  if 
he  had  intended  to  have  made  the  ground  of  our  Christian  Sab- 
bath, he  would  surely  have  done  ;  the  first  day  in  the  week  being 
ever  accounted  the  Lord's  day  in  Holy  Scrij)tures ;  and  no 
other  first  day  do  we  find  mentioned  on  which  lie  ascended,  but 
only  on  that  day  wherein  he  arose  from  the  dead. 

Thesis  14.  xind  lookj  as  Christ  was  a  Lamb  slain  from  the 
foundation  of  the  world  meritoriously,  but  not  actually,  so  he 
was  also  risen  again  in  the  like  manner  from  the  foundation  of 
the  world  meritoriously,  but  not  actually.  Hence  it  is,  that  look, 
as  God  the  Father  actually  instituted  no  Sabbath  day,  until  he 
had  actually  finished  his  work  of  creation,  so  neither  was  it  meet 
that  this  day  should  be  changed  until  Christ  Jesus  had  actually 
finished  (and  not  meritoriously  only)  the  work  of  redemption  or 
restoration  ;  and  hence  it  is  that  the  church,  before  Christ's 
coming,  might  have  good  reason  to  sanctify  that  day,  which  was 
instituted  upon  the  actual  finishing  of  the  work  of  creation,  and 
yet  miglit  have  no  reason  to  observe  our  Christian  Sabbath  ;  the 
work  of  restoration  and  new  creation,  and  rest  from  it,  not 
being  then  so  much  as  actually  begun. 

Thesis  15.  Whether  our  Saviour  appointed  that  first  indi- 
vidual day  of  his  resurrection  to  be  the  first  Christian  Sabbath 
is  somewhat  difficult  to  determine  ;  and  I  would  not  tie  knots, 
and  leave  them  for  others  to  unloose.  This  only  I  aim  at :  that 
although  the  first  individual  day  of  Christ's  resurrection  should 
not  possibly  be  the  first  individual  Sabbath,  yet  still  the  resur- 
rection of  Christ  is  the  ground  of  the  institution  of  the  Sabbath, 
which  one  consideration  dasheth  all  those  devices  of  some  men's 
heads,  who  puzzle  their  readers  with  many  intricacies  and  diffi- 
culties, in  showing  that  the  first  day  of  Christ's  resurrection  could 
not  be  the  first  Sabbath,  and  thence  would  infer  that  the  day  of 
his  resurrection  was  not  the  ground  of  the  institution  of  the 
Sabbath,  which  inference  is  most  false  ;  for  it  was  easy  with 
Christ  to  make  that  great  work  on  this  day  to  be  the  ground  of 
the  institution  of  it,  some  time  after  that  work  was  past. 

Thesis  16.  The  sin  and  fall  of  man  having  defaced  and 
spoiled  {dejure,  though  not  de  facto)  the  whole  work  of  crea- 
tion, as  the  learned  Bishop  Lake  well  observes,  it  was  not  so 
meet  therefore  that  the  Sabbath  should  be  ever  kept  in  respect 
of  that  work,  but  rather  in  respect  of  this  new  creation  or  resto- 
ration of  all  things  by  Christ,  after  the  actual  accomplishment 
thereof  in  the  day  of  his  resurrection.  But  look,  as  God  the 
Father  having  created  the  world  in  six  days,  he  rested  therefore 
VOL.   III.  17 


194:  THE    CHANGE    OF    THE    SABBATH. 

and  sanctitied  the  seventh,  so  this  work  being  spoiled  and 
marred  by  man's  sin,  and  the  new  creation  being  finished  and 
ended,  the  Lord  therefore  rested  the  first  day  of  the  week,  and 
therefore  sanctified  it. 

lliesis  17.  The  fourth  commandment  gives  in  the  reason 
why  God  sanctified  the  seventh  day  from  the  creation,  viz. : 
because  God  rested  on  that  day,  and,  as  it  is  in  Ex.  xxxi.  17, 
was  refreshed  in  it,  that  is,  took  a  complacency  and  delight  in 
his  work  so  done  and  so  finished.  But  the  sin  of  man  in  falling 
from  his  first  creation  made  God  repent  that  ever  he  made  man, 
(Gen.  vi.,)  and  consequently  the  world  for  man,  and  therefore  it 
took  off  that  com])lacency  or  rest  and  refreshing  in  this  his  work  ; 
if,  therefore,  the  Lord  betake  himself  to  work  a  new  work,  a  new 
creation  or  renovation  of  all  things  in  and  by  his  Son,  in  which 
he  will  forever  rest,  may  not  the  day  of  his  rest  be  then  justly 
changed  into  the  first  of  seven,  on  which  day  his  rest  in  his  new 
work  began,  whereof  he  will  never  repent?  If  the  Lord  vary 
his  rest,  may  not  he  vary  the  time  and  day  of  it?  Nay,  must 
not  the  time  and  day  of  our  rest  be  varied,  because  the  ground 
of  God's  rest  in  a  new  work  is  changed  ? 

Thesis  18.  As  it  was  no  necessary  duty,  therefore,  perpetu- 
ally to  observe  that  seventh  day  wherein  God  first  rested,  because 
his  rest  on  that  day  is  now  changed,  so  also  it  is  not  necessary 
orderly  to  observe  those  six  days  of  labor,  wherein  he  first 
labored  and  built  the  world,  of  which,  for  the  sin  of  man,  he  is 
said  to  have  repented  ;  yet  notwithstanding,  though  it  be  no 
necessary  duty  to  observe  those  particular  six  days  of  labor,  and 
that  seventh  of  rest,  yet  it  is  a  moral  duty  (as  hath  been  proved) 
to  observe  six  days  for  labor,  and  a  seventh  for  rest ;  and  hence 
it  follows  that,  although  the  Lord  Christ's  rest  on  the  day  of  his 
resurrection  (the  first  day  of  the  week)  might  and  may  justly 
be  taken  as  a  ground  of  our  rest  on  the  same  day,  yet  his 
labor  in  the  work  of  redemption  three  and  thirty  years  and  up- 
ward, all  the  days  of  his  life  and  humiliation,  could  not  nor 
can  not  justly  be  made  the  ground  or  example  of  our  labor,  so  as 
we  must  labor  and  work  thirty-three  years  together  before  we 
keep  a  Sabbath  the  day  of  Christ's  rest.  Because,  although  God 
could  alter  and  change  the  day  of  rest  without  infringement 
of  the  morality  of  the  fourth  commandment,  yet  he  could  not 
make  the  example  of  Christ's  labor  thirty-three  years  together 
the  ground  and  example  of  our  continuance  in  our  work,  with- 
out manifest  breach  of  that  moral  rule,  viz. :  that  man  shall 
have  six  days  together  for  labor,  and  the  seventh  for  rest.  For 
man  may  rest  the  first  day  of  the  week,  and  withal  observe  six 


THE    CHANGE    OF    THE    SABBATH.  195 

days  for  labor,  and  so  keep  the  fourth  commandment ;  but  he 
can  not  labor  thirty-three  years  together,  and  then  keep  a  Sabbath, 
without  apparent  breach  of  the  same  commandment ;  and  there- 
fore that  argument  of  Master  Brabourn  against  our  Christian 
Sabbath  melts  into  vanity,  wherein  he  urgeth  an  equity  of  the 
change  of  the  days  of  our  labor,  '•  either  three  days  only  together, 
(as  Christ  did  lie  in  the  grave,)  or  thirty-three  years  together,  (as 
he  did  all  the  days  of  his  humiliation,)  in  case  we  will  make  a 
change  of  the  Sabbath,  from  the  change  of  the  day  of  Christ's 
rest."  And  yet  I  confess  ingenuously  with  him,  that  if  the  Lord 
had  not  instituted  the  first  day  of  the  week  to  be  our  Christian 
Sabbath,  all  these  and  such  like  arguings  and  reasonings  were 
invalid  to  prove  a  change ;  for  man's  reason  hath  nothing  to  do 
to  change  days  without  divine  appointment  and  institution  :  these 
things  only  I  mention  why  the  wisdom  of  God  might  well  alter 
the  day.  The  proofs  that  he  hath  changed  it  shall  follow  in 
due  place. 

Thesis  19.  The  resurrection  of  Christ  may  therefore  be  one 
ground,  not  only  of  the  sanctification  of  the  Christian  Sabbath, 
but  also  a  sufficient  ground  of  the  abrogation  of  the  Jewish 
Sabbath.  For,  first,  the  greater  light  may  darken  the  less  and 
a  greater  work  (as  the  restoration  of  the  world  above  the 
creation  of  it)  may  overshadow  the  less.  (Jer.  xxiii.  7-8  ;  Ex. 
xii.  2.)  Secondly,  man's  sin  spoiled  the  first  rest,  and  therefore 
the  day  of  it  might  be  justly  abrogated.  For  the  horrible  wrath 
of  God  had  been  immediately  poured  upon  man,  (as  might  be 
proved,  and  as  it  was  upon  the  lapsed  angels,)  and  consequently 
upon  all  creatures  for  man's  sake,  if  Christ  had  not  given  the 
Father  rest,  for  whose  sake  the  world  was  made,  (Rev.  iv.  11,) 
and  by  whose  means  and  mediation  the  world  continues  as  now 
it  doth.     (John  vi.  22.) 

Thesis  20.  Yet  although  Christ's  resurrection  be  one  ground 
not  only  of  the  institution  of  the  new  Sabbath,  but  also  of  the 
abrogation  of  the  old,  yet  it  is  not  the  only  ground  why  the  old 
was  abrogated  ;  for  (as  hath  been  shown)  there  was  some  type 
affixed  to  the  Jewish  Sabbath,  by  reason  of  which  there  was 
just  cause  to  abrogate,  or  rather  (as  Calvin  calls  it)  to  translate 
the  Sabbath  to  another  day.  And,  therefore,  this  dashetli 
another  of  Mr.  Brabourn's  dreams,  who  argues  the  continuance 
of  the  Jewish  Sabbath,  because  there  is  a  possibility  for  all 
nations  still  to  observe  it.  "  For,"  saith  he,  "  can  not  we  in  Eng- 
land as  well  as  they  at  Jerusalem  remember  that  Sabbath  ? 
Secondly,  rest  in  it.  Thirdly,  keep  it  holy.  Fourthly,  keep  the 
whole  day  holy.     Fifthly,  the   last  of  seven.     Sixthly,  and  all 


196  THE    CHANGE    OF    THE    SABBATH. 

this  in  imitation  of  God.  Could  no  nation  (saith  he)  besides 
the  Jews  observe  these  six  things  ?  "  Yes,  verily,  that  they  could 
in  respect  of  natural  ability  ;  but  the  question  is  not  what  men  may 
or  might  do,  but  what  they  ought  to  do,  and  should  do.  For 
besides  the  change  of  God's  rest  through  the  work  of  the  Son, 
there  was  a  type  affixed  to  that  Jewish  Sabbath,  for  which  cause 
it  may  justly  vanish  at  Christ's  death,  as  well  as  other  types,  in 
respect  of  the  affixed  type,  which  was  but  accidental ;  and  yet 
be  continued  and  preserved  in  another  day,  being  originally  and 
essentially  moral.  A  Sabbath  was  instituted  in  paradise,  equally 
honored  by  God  in  the  decalogue  with  all  other  moral  laws, 
foretold  to  continue  in  the  days  of  the  gospel,  by  Ezekiel  and 
Isaiah,  (Ezek.  xliii.  ult. ;  Is.  Ivi.  4—6,)  and  commended  by  Christ, 
who  bids  his  people  pray  that  their  flight  may  not  be  in  the 
winter  or  Sabbath  day,  as  it  were  easy  to  open  these  places 
against  all  cavils  ;  and  therefore  it  is  for  substance  moral.  Yet 
the  word  Sabbatism,  (Heb.  iv.  9,)  and  the  apostle's  gradation 
from  yearly  holy  days  to  monthly  new  moons,  and  from  them  to 
weekly  Sabbaths,  which  are  called  "  shadows  of  things  to  come," 
(Col.  ii.  16,)  seems  strongly  to  argue  some  type  affixed  to  those 
individual  Sabbaths,  or  Jewish  seventh  days;  and  hence  it  is, 
perhaps,  that  the  Sabbath  is  set  among  moral  laws  in  the  deca- 
logue, being  originally  and  essentially  moral,  and  yet  is  set 
among  ceremonial  feast  days,  (Lev.  xxiii.  2,  3,)  because  it  is  ac- 
cidentally typical.  And  therefore  Mr.  Brabourn  need  not  raise 
such  a  dust,  and  cry  out,  "  O,  monstrous  !  very  strange  !  what  a 
mingle-mangle  !  what  an  hotchpotch  have  we  here !  what  a  con- 
fusion and  jumbling  of  things  so  far  distant,  as  when  morals  and 
ceremonials  are  here  mingled  together  !  "  No,  verily,  we  do- not 
make  the  fourth  commandment  essentially  ceremonial ;  but  being 
accidentally  so,  why  may  it,  notwithstanding  this,  be  mingled 
among  the  rest  of  the  morals  ?  Let  one  solid  reason  be  given, 
but  away  with  words. 

Thesis  21.  If  the  question  be.  What  type  is  affixed  and  an- 
nexed to  the  Sabbath  ?  I  think  it  difficult  to  find  out,  although 
man's  w^anton  wit  can  easily  allegorize  and  readily  frame  imagi- 
nations enough  in  this  point.  Some  think  it  typified  Christ's 
rest  in  the  grave ;  but  I  fear  this  will  not  hold,  no  more  than 
many  other  Popish  conjectures,  wherein  their  allegorizing  pos- 
tilers  abound.  Bullinger  and  some  others  think  that  it  was  typ- 
ical in  respect  of  the  peculiar  sacrifices  annexed  to  it,  which 
sacrifices  were  types  of  Christ.  (Num.  xxviii.  9.)  And  although 
much  might  be  said  for  this  against  that  which  Mr.  Brabourn 
replies,  yet  I  see  nothing  cogent  in  this  ;  for  the  multiplying  of 


THE    CHANGE    OF    THE    SABBATH.  197 

sacrifices  (which  were  partes  cuJtvs  instituti)  on  this  day  proves 
rather  a  s})ecialty  of  worshiping  God  more  abundantly  on  this 
day  than  any  ceremoniahiess  in  it ;  for  if  the  offering  of  sacrifices 
merely  should  make  a  day  ceremonial,  why  did  it  not  make 
every  day  ceremonial  in  respect  of  every  day's  offering  of  the 
morning  and  evening  sacrifice  ?  Some  think  that  our  rest 
iipon  the  Sabbath  (not  God  the  Father's  rest,  as  ]Mr.  Bra- 
bourn  turns  it)  was  made  not  only  a  resemblance,  but  also  a 
type,  of  our  rest  in  Christ,  of  which  the  apostle  speaks,  (Heb. 
iv.  3,)  which  is  therefore  called  a  Sabbafism,  (ver.  9,)  or  keeping 
of  a  Sabbath,  as  the  word  signifies.  What  others  would  infer 
from  this  place  to  make  the  Sabbath  to  be  merely  ceremonial, 
and  what  Mr.  Brabourn  would  answer  from  hence,  that  it  is  not 
at  all  ceremonial,  may  both  of  them  be  easily  answered  here 
again,  as  already  they  have  been  in  some  of  the  former  theses. 
Some  scruples  I  see  not  yet  through,  about  this  t*ext,  enforce  me 
herein  to  be  silent,  and  therefore  to  leave  it  to  such  as  think  they 
may  defend  it,  as  one  ground  of  some  affixed  type  unto  the  Jew- 
ish Sabbath. 

Thesis  22.  Learned  Junius  goes  before  us  herein,  and  points 
out  the  type  affixed  to  that  Sabbath.  For  besides  the  first  insti- 
tution of  it  in  paradise,  he  makes  two  other  causes,  which  he 
calls  accessory,  or  affixed  and  added  to  it.  1.  One  was  civilis, 
or  civil,  that  men  and  beasts  might  rest  from  their  toilsome  labor 
every  week.  2.  CeremomaJis,  or  ceremonial,  for  their  solemn 
commemoration  of  their  deliverance  out  of  Egypt,  which  we 
know  typified  our  deliverance  by  Christ.  (Deut.  v.  15.)  Some 
think,  indeed,  that  their  deliverance  out  of  Egypt  was  upon  the 
Sabbath  day ;  but  this  I  do  not  urge,  because,  though  it  be  very 
probable,  yet  it  is  not  certain ;  only  this  is  certain,  that  they 
were  to  sanctify  this  day  because  of  this  their  deliverance  ;  and 
it  is  certain  this  deliverance  was  typical  of  our  deliverance  by 
Christ  :  and  hence  it  is  certain  that  there  was  a  type  affixed  to 
this  Sabbath";  and  because  the  Scripture  is  so  plain  and  express 
in  it,  I  am  inclined  to  think  the  same  which  Junius  doth,  that 
this  is  the  type  rather  than  any  other  I  have  yet  heard  of; 
against  which  I  know  many  things  may  be  objected  ;  only  it  may 
be  sufficient  to  clear  up  the  place  against  that  which  Mr.  Bra- 
bourn  answers  to  it. 

Thesis  23.  "  The  deliverance  out  of  Egypt,"  saith  he,  "  is  not 
set  down  as  the  ground  of  the  institution  of  the  Sabbath,  but  only 
as  a  motive  to  the  observation  thereof;  as  it  was  more  general  in 
the  preface  to  the  decalogue,  to  the  obedience  of  every  other 
command,  which,  notwithstanding,  are  not  ceremonial ;  for  God 
17* 


198  THE    CHANGE    OP    THE    SABBATH. 

saitli,  I  am  the  Lord,  who  brought  thee  out  of  Egypt ;  therefore 
keep  thou  the  first,  the  second,  the  third,  the  fifth,  the  sixth,  as 
well  as  the  fourth  commandment ;  and  therefore,  saith  he,  we 
may  make  every  commandment  ceremonial  as  well  as  the  Sab- 
bath, if  the  motive  of  deliverance  out  of  Egypt  makes  the  Sab- 
bath to  be  so."  This  is  the  substance  and  sinews  of  his  discourse 
herein ;  and  I'  confess  it  is  true,  their  deliverance  out  of  Egypt 
was  not  the  first  ground  of  the  institution  of  it,  but  God's  rest 
after  his  six  days'  labor;  yet  it  was  such  a  ground  as  we  contend 
for,  viz.,  a  secondary,  and  an  annexed  or  affixed  ground.  And 
that  it  was  not  a  motive  only  to  observe  that  day,  (as  it  is  in  the 
preface  to  the  decalogue,)  but  a  superadded  ground  of  it,  may 
appear  from  this  one  consideration,  viz.,  because  that  very  ground 
on  which  the  Lord  urgeth  the  observation  of  the  Sabbath  in 
Ex.  XX.  11  is  wholly  left  out  in  the  repetition  of  the  law,  (Deut. 
v.  15,)  and  tlieir  deliverance  out  of  Egypt  put  into  the  room 
thereof;  for  the  ground  in  Ex.  xx.  11  is  this:  "  Six  days  God 
made  heaven  and  earth,  and  rested  the  seventh  day  and  sancti- 
fied it ;  "  but  instead  of  these  words,  and  of  this  ground,  we  find 
other  words  put  into  their  room,  (Deut.  v.  15  :)  "  Remember  thou 
wast  a  servant  in  the  land  of  Eg^-pt,  and  that  the  Lord  brought 
thee  out  thence  with  a  mighty  hand ;  therefore  the  Lord  thy  God 
commandeth  thee  to  keep  the  Sabbath.'"  Which  seems  to  argue 
strongly  that  these  words  are  not  a  mere  motive,  but  another 
ground  of  the  observation  of  the  Sabbath.  And  why  might  not 
the  general  motive  in  the  preface  to  the  decalogue  serve  as  a 
sufficient  motive  to  the  obedience  of  this  commandment,  if  there 
was  no  more  but  a  motive  in  these  words  of  Deuteronomy ;  and 
therefore  I  suppose  this  was  also  the  ground  and  affixed  type  unto 
the  Jewish  Sabbath. 

Thesis  24.  But  still  the  difficulty  remains  ;  for  Mr.  Brabourn 
will  say  that  those  were  but  human  reasons  :  but  what  ground  is 
there  from  Scripture  for  the  institution  of  another  Sabbath,  as 
well  as  the  abrogation  of  the  old  ?  which  if  it  be  not  cleared,  I 
confess  this  cause  sinks :  here,  therefore,  let  it  be  again  observed 
that  we  are  not  to  expect  such  evidence  from  Scripture  concern- 
ing this  change,  (as  fond  and  humorous  wit  sometimes  pleads  for,) 
in  this  controversy,  namely,  that  Christ  should  come  with  drum 
and  trumpet,  as  it  were,  upon  Mount  Zion,  and  proclaim  by  word 
or  writing,  in  so  many  express  words,  that  the  Jewish  Sabbath 
is  abrogated,  and  the  first  day  of  the  week  instituted  in  its  room, 
to  be  observed  of  all  Christians  to  the  end  of  the  world.  For  it 
is  not  the  Lord's  manner  so  to  speak  in  many  other  things  which 
concern  his   kingdom,  but  as  it  were  occasionally,  or  in  way  of 


THE    CHANGE    OF    THE    SARRATH.         ^  199 

history,  or  ei)ii-tle  to  some  particular  cliurcli  or  people  ;  and  thus 
he  doth  concerning  the  Sabbath  ;  and  yet  Wisdom's  mind  is  plain 
enough  to  them  that  understand.  Nor  do  I  doubt  but  that  those 
scriptures  which  are  sometimes  alleged  for  the  change  of  the 
Sabbath,  although  at  the  first  blush  they  may  not  seem  to  bear  up 
the  weight  of  this  cause,  yet  being  thoroughly  considered,  they 
are  not  only  sufficient  to  stablish  modest  minds,  but  are  also  such 
as  may  imaioui:eiv^  or  stop  the  mouths  even  of  wranglers  them- 
selves. 

Tliesis  25.  I  do  not  think  that  the  exercise  of  holy  duties  on 
a  day  argues  that  such  a  day  is  the  Christian  Sabliath  day ;  for 
the  apostles  preached  commonly  upon  the  Jewish  Sabbath, 
sometimes  upon  the  first  day  of  the  week  also  ;  and  therefore  the 
bare  exercise  of  holy  duties  on  a  day  is  no  sufficient  argument 
that  either  the  one  or  the  other  is  the  Christian..  Sabbath  ;  for 
then  there  might  be  two  »Sabbaths,  yea,  many  Sabbaths,  in  a 
week,  because  there  may  be  many  holy  duties  in  several  days 
of  the  week,  which  we  know  is  against  the  morality  of  the  fourth 
commandment. 

Thesis  26.  Yet,  notwithstanding,  although  holy  duties  on  a 
day  do  not  argue  such  a  day  to  be  our  Sabbath,  yet  that  day 
which  is  set  apart  for  Sabbath  services  rather  than  any  other 
day,  and  is  honored  above  any  other  day  for  that  end,  surely 
such  a  day  is  the  Christian  Sabbath.  Now,  if  it  may  appear 
that  the  first  day  of  the  week  was  thus  honored,  then  certainly 
it  is  to  be  accounted  the  Christian  Sabbath. 

Thesis  27.  The  primitive  pattern  churches  thus  honored  the 
first  day  of  the  week  ;  and  what  they  practiced  without  reproof, 
that  the  apostles  (who  planted  those  churches)  enjoined  and 
preached  unto  them  so  to  do  ;  at  least  in  such  weighty  matters 
as  the  change  of  days,  of  preferring  one  before  that  other  which 
the  Lord  hath  honored  before  ;  and  what  the  apostles  preached, 
that  the  Lord  Jesus  commanded,  (Matt,  xxviii.  20,)  "  Go  teach  all 
nations  that  which  I  command  you."  Unless  any  shall  think  that 
the  apostles  sometimes  went  beyond  their  commission  to  teach 
that  to  others  which  Christ  never  commanded,  which  is  blasphe- 
mous to  imagine  ;  for  though  they  might  err  in  practice  as  men, 
and  as  Peter  did  at  Antioch,  and  Paul  and  Barnabas  in  their 
contention,  yet  in  their  public  ministry  they  were  infallibly  and 
extraordinarily  assisted,  especially  in  such  things  which  they 
hold  forth  as  patterns  for  after  times  ;  if,  therefore,  the  primi- 
tive churches  thus  honored  the  first  day  of  the  week  above  any 
other  day  for  Sabbath  services,  then  certainly  they  were  insti- 
tuted and  taught  thus  to  do  by  the  apostles  approving  of  them 


200  ^       THE    CHANGE    OF    THE    SABBATH. 

herein  ;  and  what  tlie  apostles  taught  the  churches,  that  the  Lord 
Jesus  commanded  to  the  apostles.  So  that  the  approved  practice 
of  the  churches  herein  shows  what  was  the  doctrine  of  the 
apostles  ;  and  the  doctrine  of  the  apostles  shows  what  was  the 
command  of  Christ  ;  so  that  the  sanctification  of  this  first  day  of 
the  week  is  no  human  tradition,  but  a  divine  institution  from 
Christ  himself. 

Thesis  28.  That  the  churches  honored  this  day  above  any 
other  shall  appear  in  its  place,  as  also  that  the  apostles  com- 
manded them  so  to  do.  Yet  Mr.  Primrose  saith,  that  this,  latter 
is  doubtful ;  and  Mr.  Ironside  (not  questioning  the  matter)  falls 
off  with  another  evasion,  viz.,  that  they  acted  herein  not  as  apos- 
tles, but  as  ordinary  pastors,  and  consequently  as  fallible  men,  not 
only  in  commanding  this  change  of  the  Sabbath,  but  in  all  other 
matters  of  church  government,  (among  which  he  reckons  this  of 
the  Sabbath  to  be  one,)  which  he  thinks  were  imposed  according 
to  their  private  wisdom,  as  most  fit  for  those  times,  but  not  by 
any  apostolical  commission  as  concerning  all  times.  But  to  im- 
agine that  matters  of  church  government  in  the  apostles'  days 
w^ere  coats  for  the  moon  in  respect  of  after  times,  and  that  the 
form  of  it  is  mutable,  (as  he  would  have  it,)  I  suppose  will  be 
digested  by  few  honest  and  sober  minds  in  these  times,  unless 
they  be  biased  for  a  season  by  politic  ends,  and  therefore  hei'ein 
I  will  not  contend ;  only  it  may  be  considered  whether  any  pri- 
vate spirit  could  abolish  that  day,  which  from  the  beginning  of 
the  w^orld  God  so  highly  honored,  and  then  honor  and  advance 
another  day  above  it,  and  sanctify  it  too  (as  shall  be  proved)  for 
religious  services.  Could  any  do  this  justly  but  by  immediate 
dispensation  from  the  Lord  Christ  Jesus  ?  And  if  the  apostles 
did  thus  receive  it  immediately  from  Christ,  and  so  teach  the  ob- 
servation of  it,  they  could  not  then  teach  it  as  fallible  men  and  as 
private  pastors,  as  he  would  have  it ;  a  pernicious  conceit,  enough 
to  undermine  the  faith  of  God's  elect  in  many  matters  more 
weighty  than  this  of  the  Sabbath. 

Thesis  29.  To  know  when  and  where  the  Lord  Christ  in- 
structed his  disciples  concerning  this  change,  is  needless  to  inquire. 
It  is  sufficient  to  believe  this:  that  what  the  primitive  churches 
exemplarily  practiced,  that  was  taught  them  by  the  apostles  who 
planted  them ;  and  that  whatsoever  the  apostles  preached,  the 
Lord  Christ  commanded,  as  hath  been  shown.  Yet  if  the  change 
of  the  Sabbath  be  a  matter  appertaining  to  the  kingdom  of  God, 
why  should  we  doubt  but  that,  within  the  space  of  his  forty  days' 
abode  with  them  after  his  resurrection,  he  then  taught  it  them  ? 
for  it  is  expressly  said,  that  he  then  taught  them  such  things. 
(Acts  xiii.) 


THE    CHANGE    OF    THE    SABBATH.  201 

Thesis  30.  When  the  apo.^tles  came  among  the  Jews,  they 
preached  usually  u[)on  the  Jewish  Sabbath  ;  but  this  was  not  be- 
cause they  did  think  or  appoint  it  lierein  to  be  the  Christian 
Sabbath,  but  that  they  might  take  the  fittest  opportunity  and  sea- 
son of  meeting  with,  and  so  of  preaching  the  gospel  to,  the  Jews 
in  those  times.  For  what  power  had  they  to  call  them  to- 
gether when  they  saw  meet?  Or,  if  they  had,  yet  was  it  meet 
for  them  thus  to  do,  before  they  were  sufficiently  instructed  about 
God's  mind  for  setting  apart  some  other  time  ?  And  how  could 
they  be  sufficiently  and  seasonably  instructed  herein  without 
watching  the  advantage  of  those  times  which  the  Jews  thought 
were  the  only  Sabbaths  ?  The  days  of  pentecost,  passover,  and 
hours  of  prayer  in  the  temple  are  to  be  observed  still  as  well  as 
the  Jewish  Sabbath,  if  the  apostles'  preaching  on  their  Sabbaths 
argues  the  continuance  of  them,  as  Mr.  Brabourn  argues ;  for  we 
know  that  they  preached  also,  and  went  up  purposely  to  Jerusa- 
lem, at  such  times,  to  preach  among  them,  as  well  as  upon  the 
Sabbath  days  ;  look  therefore,  as  they  laid  hold  upon  the  days  of 
pentecost  and  passover  as  the  fittest  seasons  to  preach  to  the 
Jews,  but  not  thinking  that  such  feasts  should  still  be  continued, 
so  it  is  in  their  preaching  upon  the  Jewish  Sabbaths. 

Thesis  31.  Nor  did  the  apostles  sinfully  Judaize  by  preaching 
to  the  Jew^s  upon  their  Sabbaths,  (as  Mr.  Brabourn  would  infer ;) 
supposing  that  their  Sabbaths  should  not  be  still  observed,  they 
should  then  Judaize  and  after  ceremonies,  (saith  he,)  and  so  build 
up  those  things  which  they  labored  to  destroy.  For  suppose 
they  did  observe  such  days  and  Sabbaths  as  were  ceremonial  for 
a  time,  yet  it  being  done  not  in  conscience  of  the  day,  but  in  con- 
science of  taking  so  fit  a  season  to  preach  the  gospel  in,  it  could 
not  nor  can  not  be  any  sinful  Judaizing,  especially  while  then 
the  Jews  were  not  sufficiently  instructed  about  the  abolishing  of 
those  things.  For  Mr.  Brabourn  could  not  but  know  that  all 
the  Jewish  ceremonies,  being  once  the  appointment  of  God,  were 
to  have  an  honorable  burial,  and  that  therefore  they  might  be 
lawfully  observed  for  a  time  among  the  Jews,  until  they  were 
more  fully  instructed  about  them ;  and  hence  Paul  circumcised 
Timothy  because  of  the  Jews,  (Acts  xvi.  3,)  and  did  other- 
wise conform  to  them,  that  so  he  might  win  and  gain  the  more 
upon  them ;  and  if  Paul  observed  purposely  a  Jewish  ceremony 
of  circumcision  which  was  not  necessary,  nay,  which  was  not 
lawful  to  be  observed  among  the  Gentiles,  (Gal.  v.  2,)  and  yet  he 
observed  it  to  gain  the  Jews,  why  might  not  Paul  much  more 
preach  the  gospel,  which  is  in  itself  a  necessary  duty,  upon  a 
Jewish  Sabbath  which  fell  out  occasionally  to  him,  and  therefore 


202  THE    CHANGE    OF    THE    SABBATH. 

might  lawfully  be  observed  for  such  an  end  among  the  Jews, 
which  among  tlie  Gentiles  might  be  unlawful  ?  Suppose  there- 
fore that  the  apostles  might  have  taught  the  Jews  from  house  to 
house,  (as  Mr.  Brabourn  argues  against  the  necessity  put  upon 
the  apostles  to  preach  upon  the  Jew^ish  Sabbath,)  yet  what  reason 
or  conscience  was  there  to  lose  the  opportunity  of  public  preach- 
ing for  the  more  plentiful  gathering  in  of  souls,  when  many  are 
met  together,  and  which  may  lawfully  be  done,  and  be  contented 
only  to  seek  their  good  in  such  private  ways  ?  And  what  although 
Paul  did  assemble  the  chief  of  the  Jew^s  together  at  Rome,  when 
he  was  a  prisoner,  to  acquaint  them  with  civil  matters  about  his 
imprisonment,  (Acts  xxviii.  17  ;)  yet  had  he  power  to  do  thus  in 
all  places  where  he  came  ?  or  was  it  meet  for  him  so  to  do  ?  Did 
not  he  submit  the  appointment  of  a  sacred  assembly  to  hear  the 
word  rather  unto  them  than  assume  it  to  himself?  (Acts  xxviii. 
23.)  It  is  therefore  false  and  unsound  which  Mr.  Brabourn 
affirms,  viz.,  that  Paul  did  preach  on  the  Jewish  Sabbath  in  con- 
science of  the  day,  not  merely  with  respect  of  the  opportunity  he 
then  took  from  their  own  pubhc  meetings  then  to  preach  to 
them ;  for  (saith  he)  Paul  had  power  to  assemble  them  together 
on  other  days.  This,  I  say,  is  both  false ;  for  he  that  was  so 
much  spoken  against  among  them  might  not  in  all  places  be  able 
to  put  forth  such  a  power;  as  also  it  is  unsound  ;  for  suppose  he 
had  such  a  power,  yet  whether  it  was  so  meet  for  him  to  put  it 
forth  in  appointing  other  times,  may  be  easily  judged  of  by  what 
hath  been  said. 

Tliesis  32.  Nor  is  there  a  foundation  here  laid  of  making  all 
other  actions  of  the  apostles  unwarrantable  or  unimitable,  (as  Mr. 
Brabourn  saith,)  because  we  are  not  to  imitate  the  apostles  herein 
in  preaching  upon  the  Jewish  Sabbaths.  For  no  actions  either 
of  Christ  or  the  apostles,  which  were  done  merely  in  respect  of 
some  special  occasion,  or  special  reason,  are,  ea  tenus,  or  in  that 
respect,  binding  to  others ;  for  the  example  of  Christ  eating  the 
Lord's  supper  only  w^ith  men,  not  women,  in  an  upper  chamber, 
and  toward  the  dark  evening,  doth  not  bind  us  to  exclude  women, 
or  not  to  celebrate  in  other  places  and  times,  because  \ve  know 
that  these  actions  were  merely  occasioned  in  respect  of  special 
reasons,  (as  the  eating  of  the  passover  with  one's  own  family, 
Christ's  family  not  consisting  of  women,)  so  it  is  here  in  respect 
of  the  Sabbath.  The  apostles  preaching  upon  the  Jewish  Sab- 
baths was  merely  occasional,  by  occasion  of  the  public  meetings 
(their  fittest  time  to  do  good  in)  which  were  upon  this  and  any 
other  day. 

TJiesis  33.     Now,  although  the  Jews  observing  this  day,  the 


THK    CHANGE    OF    THE    SABiiATlI.  203 

apostles  observed  it  among  the  Jews  by  preaching  among  them, 
yet  we  shall  find  that  among  the  Christian  Gentile  churches  and 
believers,  (where  no  Judaism  was  to  be  so  much  as  tolerated  for 
a  time,)  not  any  such  day  was  thus  observed  ;  nay,  another  day, 
the  first  day  in  the  week,  is  honored  and  preferred  by  the  apos- 
tles above  any  other  day  in  the  week  for  religious  and  Sabbath 
services.  For,  although  holy  duties  do  not  argue  always  a  holy 
day,  yet  when  we  shall  find  the  Holy  Ghost  single  out  and  nomi- 
nate one  particular  day  to  be  observed  and  honored  rather  than 
any  other  day,  and  rather  than  the  Jewish  seventh  day  itself",  for 
Sabbath  services  and  holy  duties,  this  undeniably  proves  that  day 
to  be  the  Christian  Sabbath,  and  this  we  shall  make  evident  to 
be  the  first  day  of  the  week  ;  which  one  thing  seriously  minded 
(if  proved)  doth  utterly  subvert  the  whole  frame  and  force  of 
Mr.  Brabourn's  shady  discourse  for  the  observation  of  the  Jewish 
Sabbath,  and  most  effectually  establisheth  the  Christian  Sabbath. 
Mr.  Brabourn  therefore  herein  bestirs  his  wits,  and  tells  us,  on  the 
contrary,  that  Paul  preached  not  only  to  the  Jews,  but  even  unto 
the  Gentiles,  upon  this  Jewish  Sabbath,  rather  than  any  other 
day  ;  and  for  this  end  brings  double  proof:  one  is  Acts  xiii.  42,  4-4, 
■where  the  Gentiles  are  said  to  desire  Paul  to  preach  to  them, 
el;  70  fteju^i)  ou66uTor,  i.  e.,  the  week  between,  or  any  day  be- 
tween till  the  next  Sabbath,  (as  some  translate  it,)  or  (if  Mr. 
Brabourn  will)  the  next  Sabbath,  or  Jewish  Sabbath,  when 
almost  all  the  city  came  out  to  hear  Paul,  who  were  most  of  them 
Gentiles,  not  Jews.  Be  it  so,  they  were  Gentiles  indeed  ;  but  as 
yet  no  church  or  Christian  church  of  Gentiles  actually  under 
Christ's  government  and  ordinances,  among  whom  (I  say)  the 
first  day  of  the  week  was  so  much  honored  above  any  other  day 
for  sacred  assemblies.  For  it  is  no  wonder  if  the  apostles  yield 
to  their  desires  in  preaching  any  time  of  the  week  which  they 
thought  the  best  time,  even  upon  the  Jewish  Sabbath,  among 
whom  the  Jews  being  mingled,  they  might  have  the  fitter  oppor- 
tunity to  preach  to  them  also,  and  so  become  all  things  to  all  men 
to  gain  some.  His  second  proof  is  Acts  xvi.  12,  13;  and  here 
he  tells  us  that  Paul  and  Timothy  preached,  not  to  the  Jews,  but 
to  the  Gentiles,  upon  the  Sabbath  day.  I  confess  they  are  not 
called  Jeivs  no  more  than  it  is  said  that  they  were  Gentiles  ;  but 
why  might  not  Lydia  and  her  company  be  Jews  or  Jewish  prose- 
lytes, who,  we  know,  did  observe  the  Jewish  Sabbath  strictly  till 
they  were  better  instructed,  as  they  did  all  other  Jewish  cere- 
monies also  ?  For  Lydia  is  expressly  said  to  be  one  who  wor- 
shiped God  before  Paul  came.  Mr.  Brabourn  tells  us  they 
were  no  Jewish  proselytes,  because  they  had  no  Jewish  syna- 


201  THE    CHANGE    OF    THE    SABBATH. 

gogue,  and  therefore  they  were  fain  to  go  out  of  the  city  into  the 
fields,  beside  a  river  to  pray.  I  confess  the  text  saith  that  they 
went  out  to  a  river  side,  where  prayer  was  wont  to  be  made  ;  but 
that  this  was  the  open  fields,  and  that  there  was  no  oratory, 
house,  or  place  of  shelter  to  meet  and  pray  in,  this  is  not  in  the 
text,  but  it  is  Mr.  Brabourn's  comment  and  gloss  on  it.  But 
suppose  it  was  in  the  open  fields,  and  that  they  had  no  synagogue ; 
yet  will  it  follow  that  these  were  not  Jews  ?  Might  not  the  Jews 
be  in  a  Gentile  city  for  a  time,  without  any  synagogue,  especially 
if  their  number  be  but  small,  and  this  small  number  consist 
chiefly  of  women,  as  it  seems  this  did,  whose  hearts  God  touched, 
leaving  their  husbands  to  their  own  ways  ?  If  they  were  not 
Jews,  or  Jewish  proselytes,  why  did  they  choose  the  Sabbath 
day,  (which  the  Jews  so  much  set  by,)  rather  than  any  other,  to 
pray  and  worship  God  together  in  ?  But  verily  such  answers  as 
these,  wherewith  the  poor  man  abounds  in  his  treatise,  make  me 
extremely  fear  that  he  rather  stretched  his  conscience  than  was 
acted  by  a  plain  deluded  conscience  in  this  point  of  the  Sabbath. 
Thesis  34.  It  remains,  therefore,  to  prove  that  the  first  day 
of  the  week  is  the  Christian  Sabbath  by  divine  institution  ;  and 
this  may  appear  from  those  three  texts  of  Scripture  ordinarily 
alleged  for  this  end:  1.  Acts  xx.  7;  2.  1  Cor.  xvi.  2;  3. 
Rev.  i.  10  ;  which,  being  taken  jointly  together,  hold  these  three 
things :  — 

1.  That  the  first  day  of  the  week  was  honored  above  any  other 
day  for  Sabbath  services  in  the  primitive  church's  practice,  as  is 
evident.  Acts  xx.  7. 

2.  That  the  apostles  commanded  the  observation  of  this  day 
rather  than  any  other  for  Sabbath  services,  as  is  evident,  1  Cor. 
xvi.  1,  2. 

3.  That  this  day  is  holy,  and  sanctified  to  be  holy  to  the  Lord 
above  any  other  day,  and  therefore  it  hath  the  Lord's  name 
upon  it,  (a  usual  sign  of  things  holy  to  him,)  and  therefore  called 
the  Lord's  day,  as  is  evident,  Rev.  i.  10 ;  but  these  things  need 
more  particular  explication. 

Thesis  35.  In  the  first  of  these  places,  (Acts  xx.  7,)  these 
particulars  are  manifest :  — 

1.  That  the  church  of  Troas  (called  disciples)  publicly  and 
generally  now  met  together,  so  that  it  was  no  private  church 
meeting,  (as  some  say,)  but  general  and  open,  according  as  those 
times  would  give  leave. 

2.  That  this  meeting  was  upon  the  first  day  of  the  week, 
called  tr  TtJ  fiia  r(bf  uuSOunov :  wdiich  phrase,  although  Gomarus, 
Primrose,  Ileylin,  and  many  others  go  about  to  translate  thus, 


THE    CHANGE    OF    THE    SAIJI'.ATH.  205 

viz.,  upon  one  of  the  tlays  of  the  week.  Yet  this  is  sufficient  to 
dash  that  dream,  (besides  what  else  might  be  said,)  viz.,  that 
this  phrase  is  expounded  in  other  Scriptures  to  be  the  first  day 
of  the  week,  (Luke  xxiv.  1  ;  John  xx.  1,)  but  never  to  be  found 
throughout  all  the  Scriptures  expounded  of  one  day  in  the  week. 
Gomarus  indeed  tells  us  of  if  //<</  i](teQon-,  (Luke  v.  17,  and  viii. 
22;  and  xx.  L)  which  is  translated  quodam  die,  or  a  certain  day; 
but  this  will  not  help  him,  for  this  is  not  h'  ir]  ftiil  n-**'  auCOuiun', 
as  it  is  in  this  place. 

3.  That  the  end  of  this  meeting  was  holy  duties,  viz.,  to  break 
bread,  or  to  receive  the  Lord's  supper,  as  the  phrase  is  expound- 
ed, (Acts  ii.  43,)  which  was  therefore  accompanied  with  preach- 
ing the  word  and  prayer,  holy  preparation  and  serious  medita- 
tion about  those  great  mysteries.  Nor  can  this  breaking  of 
bread  be  interpreted  of  their  love  feasts,  or  common  suppers, 
as  Gomarus  suspects.  For  their  love  feasts  and  common  sup- 
pers were  not  of  the  whole  church  together,  (as  this  was,)  but  in 
several  houses,  as  Mr.  Cartwright  proves  from  Acts  ii.  46.  And 
^although  the  Corinthians  used  their  love  feasts  in  public,  yet  they 
*are  sadly  reproved  for  it  by  the  apostle,  (1  Cor.  xi.   12,)   and 

therefore  he  would  not  allow  it  here. 

4.  It  is  not  said  that  Paul  called  them  together  because  he 
was  to  depart  the  next  day,  or  that  they  purposely  declined  the 
Lord's  supper  till  that  day  because  then  Paul  was  to  depart,  (as 
Mr.  Primrose  urgeth  ;)  but  the  text  speaks  of  it  as  of  a  time  and 
day  usually  observed  of  them  before,  and  therefore  it  is  said,  that 
"  when  they  came  together  to  break  bread  ;  "  and  Paul  therefore 
took  his  opportunity  of  preaching  to  them,  and  seems  to  stay 
purposely,  and  wait  seven  days  among  them,  that  he  might  com- 
municate with  them,  and  preach  unto  them  in  this  ordinary  time 
of  public  meeting ;  and  therefore,  though  he  might  privately  in- 
struct and  preach  to  them  the  other  seven  days,  yet  his  preaching 
now  is  mentioned  in  regard  of  some  special  solemnity  of  meeting 
on  this  day. 

5.  The  first  day  was  honored  above  any  other  day  for  these 
holy  duties,  or  else  why  did  they  not  meet  upon  the  last  day  of 
the  week,  the  Jewish  Sabbath,  for  these  ends  ?  For  if  the 
Christian  churches  were  bound  to  observe  the  Jewish  Sabbath, 
why  did  they  not  meet  then,  and  honor  the  seventh  day  above 
the  first  day  ?  considering  that  it  was  but  the  day  before,  and 
therefore  might  easily  have  done  it,  more  fitly,  too,  had  that 
seventh  day  been  the  Christian  Sabbath. 

6.  Why  is  the  first  day  of  the  week  mentioned,  which  is  at- 
tributed only  in  the  New  Testament  to  the  day  of  Christ's  resur- 

VOL.  111.  18 


206  THE    CHANGE    OF    THE    SABBATH. 

rection,  unless  this  day  was  then  usually  honored  and  sanctified 
for  holy  duties,  called  here  breaking  of  bread,  by  a  synecdoche 
of  a  part  for  the  whole,  and  therefore  comprehends  all  other 
Sabbath  duties  ?  For  there  is  no  more  reason  to  exclude  prayer, 
preaching,  singing  of  psalms,  etc.,  because  these  are  not  men- 
tioned, than  to  exclude  drinking  of  wine  in  the  sacrament,  (as 
the  blind  Papists  do,)  because  this  neither  is  here  made  men- 
tion of.  Mr.  Primrose  indeed  tells  us  that  it  may  be  the  first 
day  of  the  week  is  named  in  respect  of  the  miracle  done  in  it 
upon  Eutychus.  But  the  text  is  plain ;  the  time  of  the  meeting 
is  mentioned,  and  the  end  of  it  to  break  bread,  and  the  miracle 
is  but  brought  in  as  a  particular  event  which  happened  on  this 
day,  which  was  set  apart  first  for  higher  ends. 

7.  Nor  is  it  said  in  the  text  that  the  church  of  Troas  met  every 
day  together  to  receive  the  sacrament,  (as  Mr.  Primrose  sug- 
gests,) and  that  therefore  this  action  of  breaking  bread  was  done 
without  respect  to  any  particular  or  special  day,  it  being  per- 
formed every  day.  For  I  do  not  find  that  the  primitive  church 
received  the  Lord's  supper  every  day ;  for  though  it  be  said 
(Acts  ii.  42)  that  the  church  continued  in  the  apostles'  fellow- 
ship and  breaking  of  bread ;  yet  it  is  not  said  that  they  brake 
bread  every  day.  They  are  indeed  said  to  be  daily  in  the  tem- 
ple, (ver.  46,)  but  not  that  they  brake  bread  every  day  in  the 
temple,  or  from  house  to  house,  or  if  they  should,  yet  the  break- 
ing of  bread  in  this  verse  is  meant  of  common,  not  sacred  bread, 
as  it  is  verse  42,  where  I  think  the  bread  was  no  more  common 
than  their  continuance  in  the  apostles'  doctrine  and  fellowship 
w^as  common ;  and  therefore  in  this  46th  verse  the  phrase  is  al- 
tered, and  the  original  word  properly  signifies  ordinary  bread 
for  common  nourishment.  And  yet  suppose  they  did  receive  the 
sacrament  every  day,  yet  here  the  breaking  of  bread  is  made 
mention  of  as  the  opus  diet,  or  the  special  business  of  the  day  ; 
and  the  day  is  mentioned  as  the  special  time  for  such  a  purpose ; 
and  hence  no  other  day  (if  they  brake  bread  in  it)  is  mentioned, 
and  therefore  it  is  called  in  efifect  "  the  day  of  meeting  to  break 
bread."  Nor  do  I  find  in  all  the  Scripture  a  day  distinctly  men- 
tioned for  holy  duties,  (as  this  first  day  of  the  week  is,)  wherein  a 
whole  people  or  church  meet  together  for  such  ends  ;  but  that 
day  was  holy :  the  naming  of  the  particular  day  for  such  ends 
implies  the  holiness  of  it,  and  the  time  is  purposely  mentioned, 
that  others  in  aftertimes  might  purposely  and  specially  observe 
that  day. 

8.  Nor  is  it  said  that  the  disciples  met  together  the  night  after 
the  first  day ;  but  it  is  expressly  said  to  be  upon  the  first  day  of 


THE    CHANGE    OF    THE    SABBATH.  207 

the  week:  and  suppose  (as  Mr.  Brabourn  saith)  tliat  their  meet- 
ing was  not  together  in  the  morning,  but  only  in  the  evening 
time  to  celebrate  the  Lord's  supper,  a  little  before  the  shutting 
in  of  the  day  ;  yet  it  is  a  suthcient  ground  for  conscience  to  observe 
this  day  above  any  other  for  holy  services,  although  every  part 
of  the  day  be  not  filled  up  with  public  and  cliurch  duties  ;  for 
suppose  the  Levites  on  the  Jewish  Sabbath  should  do  no  holy 
public  duty  on  their  own  Sabbath  until  the  day  was  far  spent ; 
will  Mr.  Brabourn  argue  from  thence  that  the  Jewish  Sabbath 
was  not  v>^holly  holy  unto  God  ?  But  again :  suppose  the  latter 
})art  of  the  day  was  spent  in  breaking  of  bread  ;  yet  will  it  follow 
that  no  other  part  of ~  the  day  was  spent  before,  either  in  any 
private  or  public  holy  duties?  Possibly  they  might  receive  the 
Lord's  supper  in  the  evening  of  this  Sabbath,  (for  the  time  of 
this  action  is  in  the  general  inditferent ;)  yet  might  they  not  spend 
tlie  rest  of  the  morning  in  public  duties,  as  we  know  some  do 
now  in  some  churches,  who  are  said  to  meet  together  to  break 
bread  the  latter  part  of  this  day,  and  yet  sanctify  the  Sabbath 
tlie  whole  day  before  ?  Suppose  it  be  not  expressly  said  that 
they  did  shut  up  shop  windows  at  Troas,  and  forsake  the  plow 
and  the  wheel,  and  abstain  from  all  servile  work ;  yet  if  he 
believes  that  no  more  was  done  this  day  but  what  is  expressly 
set  down,  Mr.  Brabourn  must  needs  see  a  pitiful  face  of  Christ  in 
the  Lord's  supper,  and  people  coming  rushing  upon  it  without 
any  serious  examination  or  preparation,  or  singing  of  psalms,  be- 
cause no  such  duties  as  these  are  mentioned  to  be  upon  this  day. 

9.  Lastly,  Master  Primrose,  like  a  staggering  man,  knows  not 
what  to  fasten  on  in  answer  to  this  place,  and  therefore  tells  us, 
that  suppose  it  was  a  Sabbath,  yet  that  it  might  be  taken  up 
from  the  church's  liberty  and  custom,  rather  than  from  any 
divine  institution  ;  but  besides  that  which  hath  been  said  to  dash 
his  dream,  (Thesis.  27,)  the  fiilseness  of  this  common  and  bold 
assertion  will  appear  more  fully  in  the  explication  of  the  second 
text,  (1  Cor.  xvi.  1,  2,)  w^hich  now  follows,  wherein  it  will 
appear  to  be  an  apostolical  (and  therefore  a  divine)  institution 
from  Jesus  Christ. 

Thesis  36.  In  the  second  of  the  places  therefore  alleged, 
(1  Cor.  xvi.  1,  2,)  these  things  are  considerable  to  prove  the 
first  day  in  the  week  to  be  the  Christian  Sabbath,  and  that  not 
so  much  by  the  church's  practice,  as  by  the  apostle's  precept  ; 
for,  — 

1.  Although  it  be  true,  that  in  some  cases  collections  may  be 
made  any  day  for  the  poor  saints,  yet  why  doth  the  apostle  here 
limit  them  to  this  day  for  the  performance  of  this  duty  ?     They 


208  THE    CHANGE    OF    THE    SABBATH. 

that  translate  xard  fi'ui'  a(x66(xTa)v,  upon  one  day  of  the  week,  do 
miserably  mistake  the  phrase,  which  in  Scripture  phrase  only 
signifies  the  first  day  of  it,  and  beat  their  foreheads  against  the 
main  scope  of  the  apostle,  viz.,  to  fix  a  certain  day  for  such  a 
duty  as  required  such  a  certain  time  ;  for  they  might  (by  this 
translation)  collect  their  benevolences  one  day  in  four  or  ten 
years,  for  then  it  should  be  done  one  day  in  a  week. 

2.  The  apostle  doth  not  only  limit  them  to  this  time,  but  also 
all  the  churches  of  Galatia,  (ver.  1,)  and  consequently  all 
other  churches,  if  that  be  true,  (2  Cor.  viii.  13,  14,)  wherein  the 
apostle  professeth  he  presseth  not  one  church,  that  he  may  ease 
another  church,  but  that  there  be  an  equality  ;  and  although  I 
see  no  ground,  from  this  text,  that  the  maintenance  of  the  min- 
istry should  be  raised  every  vSabbath  day,  (for  Christ  would  not 
have  them  reckoned  among  the  poor,  being  laborers  worthy  of 
their  hire,)  and  although  this  collection  was  for  the  poor  saints 
of  other  churches,  yet  the  proportion  strongly  holds,  that  if  there 
be  ordinary  cause  of  such  collections  in  every  particular  church, 
these  collections  should  be  made  the  first  day  of  the  week,  much 
more  carefully  and  religiously  for  the  poor  of  one's  own  church  ; 
and  that  in  all  the  churches  of  Christ  Jesus  to  the  end  of  the 
world. 

3.  The  apostle  doth  not  limit  them  thus  with  wishes,  and 
counsels  only  to  do  it  if  they  thought  most  meet,  but  loansQ 
diera^u.  (ver.  1,)  as  I  have  ordained,  or  instituted;  and  therefore 
binds  their  consciences  to  it ;  and  if  Paul  ordained  it,  certainly 
he  had  it  from  Christ  Jesus,  who  first  commanded  him  so  to 
appoint  it;  who  professeth  that  what  he  had  received  of  the 
Lord,  that  only  he  commanded  unto  them  to  do.    (1  Cor.  xi.  13.) 

4.  If  this  day  had  not  been  more  holy  and  more  fit  for  this 
work  of  love  than  any  other  day,  he  durst  not  have  limited  them 
to  this  day,  nor  durst  he  have  honored  this  day  above  any  other 
in  the  week,  yea,  above  the  Jewish  seventh  day.  For  we  see 
the  very  apostle  tender  always  of  Christian  liberty,  and  not  to 
bind  where  the  Lord  leaves  his  people  free ;  for  thus  doing  he 
should  rather  make  snares  than  laws  for  churches,  (1  Cor.  vii. 
27,  35,)  and  go  expressly  against  his  own  doctrine,  (Gal.  v.  1,) 
who  bids  them  "  stand  fast  in  their  liberty,"  and  that  in  this  very 
point  of  the  observation  of  days.  (Gal.  iv.  10.)  But  what  fitness 
was  there  on  this  day  for  such  a  service  ?    Consider  therefore,  — 

5.  That  the  apostle  doth  not  in  this  place  immediately  appoint 
and  institute  the  Sabbath,  but  supposeth  it  to  be  so  already,  (as  Mr. 
Primrose  is  forced  to  acknowledge,)  and  we  know  duties  of 
mercy  and  charity,  as  well  as  of  necessity  and  piety,  are  Sabbath 


THE    CHANCE    OF    TITE    SAEnATII.  209 

duties  ;  for  wliich  end  this  day  (which  Beza  finds  in  an  ancient 
manuscript  to  be  called  the  Lord's  day)  was  more  fit  for  those 
collections  than  any  other  day  ;  partly  because  they  usually 
met  together  publicly  on  this  day,  and  so  their  collections  mi^ht 
be  in  a  greater  readiness  against  Paul's  coming ;  partly,  also, 
that  they  might  give  more  liberally,  at  least  freely,  it  being  sup- 
posed that  upon  this  day  men's  hearts  are  more  weaned  from 
the  world,  and  are  warmed,  by  the  word  and  ordinances,  with 
more  lively  faith  and  hope  of  better  things  to  come,  and  there- 
fore, having  received  spiritual  things  from  the  Lord  more  plenti- 
fully on  this  day,  every  man  will  be  more  free  to  impart  of  his 
temporal  good  things  therein  for  refreshing  of  the  poor  saints, 
and  the  very  bowels  of  Christ  Jesus.  And  what  other  reason 
can  be  given  of  limiting  this  collection  to  this  day  I  confess  I 
can  not  honestly  (though  I  could  wickedly)  imagine.  And  cer- 
tainly if  this  was  the  end,  and  withal  the  Jewish  day  was  the 
Christian  Sabbath,  the  apostle  would  never  have  thus  limited 
them  to  this  day,  nor  honored  and  exalted  this  first  day  before 
that  Jewish  seventh  ;  which  if  it  had  been  the  Christian  Sal> 
bath,  had  been  more  fit  for  such  a  work  as  this  than  the  first 
day  (if  a  working  day)  could  be. 

6.  Suppose  therefore  that  this  apostolical  and  divine  institution 
is  to  give  their  collections,  but  not  to  institute  the  day,  (as  Master 
Primrose  pleads ;)  suppose  also  that  they  were  not  every  Lord's 
day  or  first  day,  but  sometimes  upon  the  first  day ;  suppose  also 
that  they  were  extraordinary,  and  for  the  poor  of  other  churches, 
and  to  continue  for  that  time  only  of  their  need ;  suppose  also 
that  no  man  is  enjoined  to  bring  into  the  public  treasury  of  the 
church,  but  (.-t«^  tuvrco  iiSino)  privately  to  lay  it  by  on  this 
day  by  himself,  (as  Mr.  Brabourn  urgeth  against  this  text.)  yet 
still  the  question  remains  unanswered,  viz.:  Why  should  the 
apostle  limit  them  to  this  day  ?  Either  for  extraordinary  or  pri- 
vate collections,  and  such  special  acts  of  mercy,  unless  the  Lord 
had  honored  this  day  for  acts  of  mercy  (and  much  more  of 
piety)  above  any  other  ordinary  and  common  d:iy  ?  What  then 
could  this  day  be  but  the  Christian  Sabbath  imposed  by  the 
apostles,  and  magnified  and  honored  by  all  the  churches  in  those 
days?  I  know  there  are  some  other  replies  made  to  this  scrip- 
ture by  Mr.  Brabourn  ;  but  they  are  wind  eggs  (as  Plutarch  calls 
that  philosophers  notions,)  and  have  but  little  in  them;  and  there- 
fore I  pass  them  by  as  I  do  many  other  things  in  that  book  as 
not  worth  the  time  to  name  them. 

7.  This,  lastly,  I  add,  this  first  day  was  thus  honored  either  by 
divine  or  human   institution  ;    if  by  divine,  we   have  what  we 

18  * 


210  THE    CHANGE    OF    THE    SABBATH. 

plead  for  ;  if  by  human  custom  and  tradition,  then  the  apostle 
assuredly  would  never  have  commended  the  observation  of  this 
day,  who  elsewhere  condemns  the  observation  of  days,  though 
the  days  were  formerly  by  divine  institution.  "Ye  observe,"  saith 
he,  "days  and  times;"  and  would  he  then  have  commended  the 
observation  of  these  days  above  any  other  which  are  only  by 
human,  but  never  by  divine  institution?  It  is  strange  that  the 
churches  of  Galatia  are  forbidden  the  observation  of  days,  (Gal. 
iv.  10,)  and  yet  commanded  (1  Cor.  xvi.  1,  2)  a  more  sacred 
and  solemn  observation  of  the  first  day  of  the  week  rather  than 
any  other.  Surely,  this  could  not  be,  unless  we  conclude  a 
divine  institution  hereof.  For  we  know  how  zealous  the  holy 
apostle  is  every  where  to  strike  at  human  customs,  and  there- 
fore could  not  lay  a  stumbling  block  (to  occasion  the  grievous 
fall  of  churches)  to  allow  and  command  them  to  observe  a 
human  tradition,  and  to  honor  this  above  the  seventh  day  for 
such  holy  services  as  are  here  made  mention  of.  But  whether 
this  day  was  solemnly  sanctified  as  the  Sabbath  of  the  Lord  our 
God,  we  come  now  to  inquire. 

Thesis  37.  In  the  third  text,  (Rev.  i.  10,)  mention  is  made 
of  the  Lord's  day,  which  was  ever  accounted  the  first  day  of  the 
week.  It  seems,  therefore,  to  be  the  Lord's  day,  and  conse- 
quently the  Sabbath  of  the  Lord  our  God.  Two  things  are 
needful  here  to  be  considered  and  cleared :  — 

1.  That  this  day  being  called  the  Lord's  day,  it  is  therefore 
set  apart  and  sanctified  by  the  Lord  Christ  as  holy. 

2.  That  this  day  thus  sanctified  is  the  first  day  of  the  week, 
and  therefore  that  first  day  is  our  holy  or  Sabbath  day. 

IViesis  38.  The  first  diihculty  here  to  prove  and  clear  up  is, 
that  this  day,  which  is  here  called  the  Lord's  day,  is  a  day  insti- 
tuted and  sanctified  for  the  Lord's  honor  and  service  above  any 
other  day.  For,  as  the  sacrament  of  bread  and  wine  is  called 
the  Lord's  supper,  and  the  Lord's  table,  for  no  other  reason  but 
because  they  were  instituted  by  Christ,  and  sanctified  for  him 
and  his  honor,  so  what  other  reason  can  be  given  by  any  Scrip- 
ture light  why  this  is  called  the  Lord's  day,  but  because  it  was 
in  the  like  manner  instituted  and  sanctified  as  they  were  ?  Mr. 
Brabourn  here  shifts  away  from  the  light  of  this  text,  by  affirm- 
ing that  it  might  be  called  the  Lord's  day  in  respect  of  God  the 
Creator,  not  Christ  the  Redeemer,  and  therefore  may  be  meant 
of  the  Jewish  Sabbath,  which  is  called  the  Lord's  holy  day.  (Is. 
Iviii.  3.)  Bat  why  might  he  not  as  well  say,  that  it  is  called  the 
Lord's  supper  and  table,  in  respect  of  God  the  Creator,  consider- 
ing that  in  the  New  Testament,  since  Clirist  is  actually  exalted 


THE    CHANGE    OF    THE    SABBATH.  211 

to  be  Lord  of  all,  this  phrase  is  only  applied  to  the  Lord  Christ 
as  Redeemer?  Look,  therefore,  as  the  Jewish  Sabbath,  being 
called  the  Lord's  Sabbath,  or  the  Sabbath  of  Jehovah,  is  by  that 
title  and  note  certainly  known  to  be  a  day  sanctified  by  Jeho- 
vah, as  Creator,  so  this  day,  being  called  the  Lord's  day,  is  by 
this  note  as  certainly  known  to  be  a  day  sanctified  by  our  Lord 
Jesus,  as  Redeemer.  Nor  do  I  find  any  one  distinct  thing  in  all 
the  Scripture  which  hath  the  Lord's  superscription  or  name  upon 
it,  (as  the  Lord's  temple,  the  Lord's  otierings,  the  Lord's  people, 
the  Lord's  priests,  etc.,)  but  it  is  sanctified  of  God  and  holy 
to  him.  "Why  is  not  this  day,  then,  holy  to  the  Lord,  if  it  equally 
bears  the  Lord's  name  ?  Master  Primrose,  indeed,  puts  us  off 
with  another  shift,  viz.,  that  this  day  being  called  so  by  the 
church's  customs,  John,  therefore,  calls  it  so  in  respect  of  that 
custom  which  the  church  then  used,  without  divine  institution. 
But  why  may  not  he  as  well  say  that  he  calls  it  the  Lord's  table 
in  respect  of  the  church's  custom  also  ?  The  designation  of  a 
day,  and  of  the  first  time  in  the  day  for  holy  public  services,  is, 
indeed,  in  the  power  of  each  particular  church,  (suppose  it  be  a 
lecture,  and  the  hours  of  Sabbath  meetings ;)  but  the  sanctifica- 
tion  of  a  day,  if  it  be  divine  worship,  to  observe  it  if  God  com- 
mand and  appoint  it,  then  surely  it  is  will  worship  for  any  hu- 
man custom  to  institute  it.  Now,  the  Lord's  name  being  stamped 
upon  this  day,  and  so  set  apart  for  the  honor  of  Christ,  it  can 
not  be  that  so  it  should  be  called  in  respect  of  the  church's  cus- 
tom ;  for  surely  then  they  should  have  been  condemned  for  will 
worship  by  some  of  the  apostles ;  and  therefore  it  is  in  respect 
of  the  Lord's  institution  hereof. 

Tnesis  39.  The  second  difficulty  now  lies  in  clearing  up  this 
particular,  viz.,  that  this  day,  thus  sanctified,  was  the  first  day  of 
the  week,  Avhich  is  therefore  the  holy  day  of  the  Lord  our  God, 
and  consequently  the  Christian  Sabbath:  for  this  purpose  let 
these  ensuing  particulars  be  laid  together. 

1.  That  this  day  of  which  John  speaks  is  a  knowm  day,  and 
was  generally  known  in  those  days  by  this  glorious  name  of  the 
Lord's  day,  and  therefore  the  apostle  gives  no  other  title  to  it 
but  the  Lord's  day,  as  a  known  day  in  those  times ;  for  the  scope 
of  John  in  this  vision  is,  as  in  all  other  prophetical  visions  when 
they  set  down  the  day  and  time  of  it,  to  gain  the  more  credit  to 
the  certainty  of  it,  when  every  one  sees  the  truth  circumstan- 
tiated, and  they  hear  of  the  particular  time  ;  and  it  may  seem 
most  absurd  to  set  down  the  day  and  time  for  such  an  end,  and 
yet  the  day  is  not  particularly  known. 

2,  If   it  was  a  known  day,  what   day   can    it  be    either  by 


212  THE    CHANGE    OF    THE    SABBATH. 

evidence  of  Scripture,  or  any  antiquity,  but  the  first  day  of  the 
week  ?     For,  — 

1.  There  is  no  other  day  on  which  mention  is  made  of  any 
other  work  or  action  of  Christ  which  might  occasion  a  holy  day, 
but  only  this  of  the  resurrection,  which  is  exactly  noted  of  all 
the  evangelists  to  be  upon  the  first  day  of  the  week,  and  by 
which  work  he  is  expressly  said  to  have  all  power  given  him  in 
heaven  and  earth,  (Matt,  xxviii.  18,)  and  to  be  actually  Lord  of 
dead  and  living,  (Rom.  xiv.  9  ;)  and  therefore  why  should  any 
other  Lord's  day  be  dreamed  of  ?  Why  should  Master  Brabourn 
imagine  that  this  day  might  be  some  superstitious  Easter  day, 
which  happens  once  a  year  ?  the  Holy  Ghost,  on  the  contrary, 
not  setting  down  the  month  or  day  of  the  year,  but  of  the  week 
wherein  Christ  arose,  and  therefore  it  must  be  meant  of  a  weekly 
holy  day  here  called  the  Lord's  day. 

2.  We  do  not  read  of  any  other  day  besides  this  first  day  of 
the  week,  which  was  observed  for  holy  Sabbath  duties,  and  hon- 
ored above  any  other  day  for  breaking  of  bread,  for  preaching 
the  word,  (which  were  acts  of  piety,)  nor  for  collections  for  the 
poor,  (the  most  eminent  act  of  mercy  :)  why,  then,  should  any 
imagine  any  other  day  to  be  the  Lord's  day,  but  that  first  day  ? 

3.  There  seems  to  be  much  in  that  which  Beza  observes  out 
of  an  ancient  Greek  manuscript  wherein  that  first  day  of  the 
week(l  Cor.  xvi.  2)  is  expressly  called  the  Lord's  day;  and  the 
Syriac  translation  saith  that  their  meeting  together  to  receive 
the  sacrament  (1  Cor.  xi.  20)  was  upon  the  Lord's  day  ;  nor  is 
there  any  antiquity  but  expounds  this  Lord's  day  of  the  first  day 
of  the  week,  as  learned  Rivet  makes  good  against  Gomarus, 
professing  that  Quotqiiot  interpretes  hactenus  ferunt,  hate  verba 
de  die  resurrecf.ionis  Domini  intellexerunt ;  solus  quod  quidem 
sciam,  CI.  D,  Gomarus  contradixit. 

4.  Look,  as  Jehovah's  or  the  Lord's  holy  day  (Is.  Iviii.  13) 
was  the  seventh  day  in  the  week  then  in  use  in  the  Old  Testa- 
ment, so  why  should  not  this  Lord's  day  be  meant  of  some 
seventh  day,  (the  first  of  seven  in  the  week  which  the  Lord  ap- 
pointed, and  the  church  observed  under  the  New  Testament,)  and 
therefore  called  (as  that  was)  the  Lord's  day  ? 

5.  There  can  be  no  other  day  imagined  but  this  to  be  the 
Lord's  day.  Indeed,  Gomarus  affirms  that  it  is  called  the  Lord's 
day,  because  of  the  Lord  Jesus'  apparition  in  vision  to  John ; 
and  therefore  he  tells  that,  in  Scripture  phrase,  the  day  of  the 
Lord  is  such  a  day  wherein  the  Lord  manifests  himself  either  in 
wrath  or  in  favor,  as  here  to  John.  But  there  is  a  great  differ- 
ence between  those  phrases ;  the  Lord's  day,  aod  the  day  of  the 


THK    Cn.VXGE    OV    THE    SAIiRATH.  213 

Lord,  which  it  is  not  called  here.  For  such  an  interpretation  of 
the  Lord's  day,  as  if  it  was  an  uncertain  time,  is  directly  cross 
to  the  scope  of  John  in  setting  down  this  vision,  who,  to  beget 
more  credjt  to  it,  tells  us,  first,  of  the  person  that  saw  it,  —  I, 
John,  —  (Rev.  i.  9;)  secondly,  the  particular  place,  in  Patmos  ; 
thirdly,  the  particular  time,  the  Lord's  day. 

These  considerations  do  utterly  subvert  Mr.  Brabourn's  dis- 
course, to  prove  the  Jewish  Sabbath  to  be  the  Lord's  day,  which 
we  are  still  to  observe,  and  may  be  sufficient  to  answer  the  scru- 
ples of  modest  and  humble  minds;  for,  if  we  ask  the  time  of  it, 
it  is  on  the  first  day  of  the  w^eek.  Would  we  know  whether  this 
time  was  spent  in  holy  duties  and  Sabbath  services  ?  This  also 
hath  been  proved.  Would  we  know  whether  it  was  sanctified 
for  that  end?  Yes,  verily,  because  it  is  called  the  Lord's  day, 
and  consequently  all  servile  work  was  and  is  to  be  laid  aside  in 
it.  Would  we  know  whether  it  is  the  Christian  Sabbath  day  ? 
Verily,  if  it  be  the  day  of  the  Lord  our  God,  (the  Lord's  day,) 
why  is  it  not  the  Sabbath  of  the  Lord  our  God?  If  it  be  ex- 
alted and  honored  by  the  apostles  of  Christ  above  the  Jewish 
Sabbath  for  Sabbath  duties,  why  should  we  not  believe  but  that  it 
was  our  Sabbath  day  ?  And  although  the  words  Sabbath  day.  or 
seventh  day,  be  not  expressly  mentioned,  yet  if  they  be  for  sub- 
stance in  this  day,  and  by  just  consequence  deduced  from  Scrip- 
ture, it  is  all  one  as  if  the  Lord  had  expressly  called  them  so. 

Tliesis  40.  Hence  therefore  it  follows,  that  although  this  par- 
ticular seventh  day,  which  is  the  first  of  seven,  be  not  particularly 
made  mention  of  in  the  fourth  commandment,  yet  the  last  of  seven 
being  abrogated,  and  this  being  instituted  in  its  room,  it  is  there- 
fore to  be  perpetuated  and  observed  in  its  room.  For  though  it 
be  true  (as  Mr.  Brabourn  urgeth)  that  new  institutions  can  not 
be  founded,  no,  not  by  analogy  of  proportion,  merely  upon  old 
institutions,  as,  because  children  were  circumcised,  it  will  not 
follow  that  they  are  therefore  to  be  baptized,  and  so  because  the 
Jews  kept  that  seventh  day,  that  we  may  therefore  keep  the  first 
day;  yet  this  is  certain,  that  when  new  things  are  instituted  not 
by  human  analogy,  but  by  divine  appointment,  the  application  of 
these  may  stand  by  virtue  of  old  precepts  and  general  rules,  from 
whence  the  application  even  of  old  institutions  formerly  arose. 
For  we  know  that  the  cultus  iustitutus  in  the  New  Testament,  in 
ministry  and  sacraments,  stands  at  this  day  by  virtue  of  the  sec- 
ond commandment,  as  well  as  the  instituted  worship  under  the 
Old.  And  though  baptism  stands  not  by  virtue  of  the  institution 
of  circumcision,  yet  it  being,  de  novo^  instituted  by  Christ,  as  the 
seal  of  initiation  into  Christ's  mystical  body,  (1  Cor.  xii.  12,)  it 


214  THE    CHANGE    OF    THE    SABBATH. 

now  stands  by  virtue  of  that  general  rule  by  which  circumcisiors 
itself  was  administered,  viz.,  that  the  seal  of  initiation  into  Christ's 
body  be  applied  to  all  the  visible  members  of  that  body  ;  and 
hence  children  are  to  be  now  baptized,  as  once  they  were  circum- 
cised, being  members  of  Christ's  body.  So  the  first  day  of  the 
week  being  instituted  to  be  the  Lord's  day,  or  Lord's  Sabbath, 
hence  it  follows,  that,  if  the  first  seventh,  which  is  now  abrogated, 
was  once  observed  because  it  was  the  Lord's  Sabbath,  or  the 
Sabbath  day  which  God  appointed,  —  by  the  veiy  same  rule,  and 
on  the  very  same  ground,  we  also  are  bound  to  keep  this  first  day, 
being  also  the  Sabbath  of  the  Lord  our  God,  which  he  hath  now 
appointed  anew  under  the  New  Testament. 

Thesis  4L  It  is  true  that  some  of  the  primitive  churches,  in 
the  eastern  parts,  did  for  some  hundred  of  yccnrs  observe  both 
Sabbaths,  both  Jewish  and  Christian.  But  they  did  this  without 
warrant  from  God,  (who  allows  but  one  Sabbath  in  a  week,)  and 
also  against  the  rule  of  the  apostles  ;  for  I  think  that  Paul,  fore- 
seeing this  observation  of  days  and  Jewish  Sabbaths  to  be  stirring 
and  ready  to  creep  into  the  church,  that  he  did  therefore  condemn 
the  same  in  his  Epistles  to  the  Galatians  and  Colossians  ;  and  that 
therefore  Christian  emperors  and  councils,  in  after  times,  did  well 
and  wisely  both  to  condemn  the  observations  of  the  one  and 
withal  honor  the  other. 

Theds  42.  Although  the  work  of  redemption  be  applied  unto 
few  in  respect  of  the  special  benefits  of  it,  yet  Christ,  by  his 
death,  is  made  Heir  and  Lord  of  all  things,  being  now  set  down  at 
the  right  hand  of  God,  and  there  is  some  benefit  which  befalls  all 
the  world  by  Christ's  redemption  ;  and  the  government  of  all 
things  is  not  now  in  the  hand  of  God  as  Creator,  but  in  the  hand 
of  a  Mediator,  (Heb.  i.  1,  2  ;  ii.  8,  9  ;  John  v.  22  ;  Col.  i.  16,  17  ; 
1  Tim.  iv.  10  ;  John  iii.  35  ;)  and  hence  it  is  no  wonder  if  all  men, 
as  well  as  a  few  elected,  selected,  and  called,  be  commanded  to 
sanctify  the  Lord's  day,  as  once  they  were  the  Jewish  seventh 
day  ;  the  work  of  Christ  being  in  some  respect  of  as  great  extent, 
through  all  the  work  of  creation,  as  the  work  of  the  Father. 
And  therefore  it  is  a  great  feebleness  in  Mr.  Brabourn  to  go 
about  to  vilify  the  work  of  redemption,  and  extol  that  of  creation 
above  it ;  and  that  therefore  the  Sabbath  ought  still  to  be  kept  in 
reference  to  the  work  of  creation,  which  concerns  all  men,  rather 
than  in  respect  of  redemption,  which  he  imagines  concerneth 
only  some  few. 

TJiesis  43.  The  Lord  Christ  rested  from  the  work  of  re- 
demption by  price,  upon  the  day  of  his  resurrection ;  but  he  is 
not  yet  at  rest  from  the  work  of  redemption  by  power,  until  the 


THE    CHANGE    OF    THE    SAJ5BATH.  215 

day  of  our  resurrection  and  glory  Le  perfected.  But  it  doth  not 
hence  follow  (as  Mr.  Primrose  imagines)  that  there  is  no  Lord's 
day  instituted  in  respect  of  Christ's  resurrection,  because  he  hath 
not,  nor  did  not  then  rest  from  redemption  by  power ;  for  look, 
as  the  P'ather,  having  rested  from  the  works  of  creation,  might 
tlierefore  appoint  a  day  of  rest,  although  he  did  not,  nor  doth  not 
yet  rest  from  providence,  (John  v.  17,)  so  the  Lord  Christ 
having  finished  the  great  work  of  redemption,  he  might  justly 
appoint  a  day  of  rest,  although  his  redeeming  work  by  power 
was  yet  behind. 

Thesis  4-1.  The  heavy  and  visible  judgments  of  God  revealed 
from  heaven  against  profaneness  of  this  our  Lord's  day  Sabbath 
\\\\\  one  day  be  a  convincing  argument  of  holiness  of  this  day, 
when  tli€  Lord  himself  shall  have  the  immediate  handling  and 
pressing  of  it.  Meanwhile  I  confess  my  weakness  to  convince  au 
adversary  by  it ;  nor  will  I  contend  with  any  other  arguments  from 
antiquity  for  the  observation  of  this  day ;  but  these  may  suffice, 
which  are  alleged  from  the  holy  word. 


THE 


BEGINNING   OF   THE   SABBATH, 


Thesis  1.  It  is  a  holy  labor  (saitli  one)  to  inquire  after  the 
beginning  of  holy  rest.  The  Sabbath  can  not  be  so  sweetly  sanc- 
tified unless  we  know  the  time  when  to  begin  and  end  it;  the  dif- 
ferent apprehensions  of  such  as  have  inquired  after  the  truth  in 
this  particular  have  made  way  for  the  more  clear  and  distinct 
knowledge  of  it,  it  being  the  privilege  of  truth  to  be  more  puri- 
fied, and  shine  the  brighter,  by  passing  through  the  heats  and 
fires  of  men's  contentions  and  disputations. 

Thesis  2.  There  being  therefore  five  several  opinions  con- 
cerning this  particular,  it  may  not  be  unuseful  to  bring  them  all 
to  the  balance  and  touchstone,  that  so  by  snuffing  the  candle,  and 
rejecting  that  which  is  false,  the  light  of  truth  may  shine  the 
brighter  at  last. 

Thesis  3.  Some  there  be  who  make  the  time  mutable  and 
various,  affirming  that  God  hath  not  fixed  any  set  time,  or  that 
he  stands  upon  or  would  have  his  people  troubled  with  such  nice- 
ties ;  so  long  as  the  day  be  observed,  (say  they,)  it  is  no  matter 
when  it  be  begun  :  nor  do  they  make  this  variation  to  be  accord- 
ing to  that  which  God  allows,  (suppose  from  sun  to  sun,  sooner 
or  later,  as  the  time  of  the  year  is,)  but  according  to  the  civil  cus- 
toms of  several  nations,  as  they  variously  begin  or  end  their  days 
among  whom  they  live  ;  as  suppose  they  live  among  Romans, 
they  think  they  may  begin  it  at  midnight ;  if  with  Babylonians, 
at  sunrising;  if  among  Grecians,  at  sunset;  if  among  Umbrians 
and  Arabians,  at  midday. 

Tliesis  4.  If  the  Scripture  had  left  us  such  a  liberty  as  this, 
viz.,  to  measure  the  beginning  of  the  day  according  to  human 
custom,  a  scrupulous  conscience  (I  think)  might  have  a  most  and 
ready  quieting  answer  here  ;  but  it  -will  be  found  too  true,  that  ^ 
though  civil  and  common  time  may  admit  of  such  variations  as 
may  best  suit  with  their  manner  and  occasions,  yet  sacred  and 

216 


THE    BEGINNING    OF    THE    SABBATH,  217 

holy  time  is  not  dependent  upon  human  customs,  but  upon  divine 
institutions  ;  for  wliich  purpose  God  hath  made  the  Hghts  of  heav- 
en to  be  for  seasons,  (Gen.  i,  14,)  to  be  guides  and  helps  to 
begin  and  end  the  seasons  and  days  wliich  he  shall  appoint. 

Thesis  5.  It  is  true  that  it  suits  not  with  God's  wisdom  to 
deterrhine  all  particular  circumstances  of  things  (wliich  are  al- 
most innumerable  and  infinite)  by  the  express  letter  of  the  Scrip- 
ture ;  and  therefore  he  hath  left  us  a  few  general  rules  to  direct 
us  therein  ;  yet  for  the  Lord  to  leave  the  determination  of  some 
circumstances  to  human  liberty  would  be  very  perilous.  The 
temple  was  but  a  circumstance  of  place,  and  King  Uzziah,  in  offer- 
ing incense,  varied  only  in  a  circumstance  of  person  ;  yet  we 
know  that  the  ten  tribes  were  carried  away  captive  for  not  sacri- 
ficing at  the  temple,  and  Uzziah  smitten  with  leprosy  till  his 
death ;  so  the  Lord  having  determined  the  seventh  day  to  be  his, 
what  now  should  hinder  but  that  he  should  determine  the  begin- 
ning also  thereof.'^ 

IViesis  6.  If  God  hath  been  accurately  careful  to  fix  the  be- 
ginning of  other  feasts  and  holy  days,  far  inferior  unto  this,  as 
appeareth,  Lev.  xxiii.  23,  Ex.  xii.  6,  why  should  we  think  that 
the  Lord  is  less  careful  about  the  beginning  of  his  Sabbath  ? 

Thesis  7.  If  the  Lord  hath  not  left  it  to  human  wisdom  to 
set  down  the  bounds  and  limits  of  holy  places,  (as  appears  in 
the  temple,  tabernacle^  and  all  their  appurtenances,)  why  should 
we  think  that  he  hath  left  it  to  man's  wisdom  to  limit  and  deter- 
mine holy  time  ? 

Thesis  8.  If  the  Lord  will  have  a  special  time  of  worship 
once  within  the  circle  of  seven  days,  and  not  appoint  the  time  for 
the  beginning  and  end  of  it,  might  he  not  lose  much  of  the  beauty 
of  the  holiness  of  the  day,  every  thing  being  beautiful  in  its 
season  ?  May  not  man  begin  the  day  at  such  a  season  as  may  not 
be  beautiful  ? 

Thesis  9.  The  deputation  of  time  for  holy  uses  upon  occasion 
is  allowed  to  man ;  yet  sanctification  of  time,  and  to  set  the 
bounds  and  limits  of  it,  is  left  to  no  man  ;  sanctification  not  only 
positive,  but  relative,  (as  here  in  the  Sabbath,)  being  as  proper 
to  the  Holy  Ghost  as  creation  to  the  Father,  and  redemption  to 
the  Son. 

Thesis  10.  Application  of  holy  time  to  the  performance  of 
holy  duties  on  the  Sabbath  (as  to  fix  wdiat  hours  to  meet  in  upon 
that  day)  is  left  to  human  prudence  from  general  rules  of 
conveniency,  order,  comeliness  ;  but  consecration  of  constant  and 
fixed  time  is  the  Lord's  propriety,  not  only  of  the  middle,  but  of 
the  beginning  and  end  thereof. 

VOL.    III.  19 


218  I'HE    BEGINNING    OF    THE    SABBATH. 

Tliesis  11.  The  Scriptures  have  left  the  determination  of  the 
beginning  of  the  Sabbath  no  more  to  civil  nations,  and  their  cus- 
toms, than  to  particular  churches,  and  each  particular  person  ; 
for  they  may  all  equally  plead  against  the  Lord's  strictness  to 
any  exact  beginning  of  time ;  but  if  such  a  loose  liberty  were 
granted,  a  world  of  confusion,  scandal,  and  division  would  soon 
appear  ;  for  some  persons  might  then  begin  it  at  midnight,  some 
at  midday  ;  some  might  measure  the  beginning  of  the  Sabbath 
according  to  their  sleeping  sooner  or  later  on  the  Sabbath  day 
morning ;  some  might  be  plowing,  or  dancing  and  drinking, 
Avhen  others  are  praying  and  hearing  of  the  word  ;  and  who  could 
restrain  them  herein  ?  for  they  might  plead  the  Sabbath  is  not  yet 
begun  to  them. 

Thesis  12.  If,  therefore,  God  hath  sanctified  a  set  time,  he 
hath  set  and  sanctified  the  bounds  and  limits  of  that  time  ;  and 
to  begin  the  time  when  we  list,  it  may  sometimes  arise  from  weak- 
ness, but  usually  it  is  a  fruit  of  looseness  of  heart,  which  se- 
cretly loves  to  live  as  it  lists,  which  would  not  conform  to  God's 
rule,  and  therefore  will  crook  and  bend  the  rule  to  its  humor, 
which  will  not  come  up  to  God's  time,  and  therefore  make  God 
to  come  down  to  theirs. 

Thesis  13.  Others  there  be  who  give  God  the  honor  of  de- 
termining the  beginning  and  end  of  the  day,  but  they  cut  him 
short  of  one  half  of  it,  in  that  they  make  the  artificial  day,  or  the 
daylight,  from  sunrising  to  sunsetting,  to  be  the  day  of  his  Sab- 
bath. Thus  some  affirm  downright.  Others  more  modestly  say 
that  conscience  ought  not  to  be  scrupulous,  nor  trouble  itself,  if 
they  conscientiously  give  God  the  honor  of  the  Sabbath  daylight, 
having  some  general  preparations  for  it  the  night  before,  and 
good  affections  the  night  after. 

Thesis  14.  But  if  the  daylight  be  the  measure  of  the  Sab- 
bath, those  that  live  in  some  part  of  the  Russia  and  East  land 
must  have  once  a  year  a  very  long  Sabbath,  for  there  are  some 
times  of  the  year  wherein  they  have  daylight  a  month  together. 

TJiesis  15.  If  God  give  us  six  natural  days  to  labor  in,  is  it 
not  fit  that  the  seventh  day  should  bear  an  equal  proportion  with 
every  working  day  ?  And  therefore  it  is  not  an  artificial,  but  a 
natural  day,  consisting  of  twenty-four  hours,  wdiich  we  must  in 
conscience  allow  unto  God  to  be  the  Sabbath  day. 

Thesis  16.  It  is  true  that  the  night  is  given  to  man  to  rest 
in,  it  being  most  fit  for  that  end  ;  but  it  is  not  necessary  that  all 
the  weekly  nights  be  spent  in  sleep,  for  we  then  do  labor,  and 
God's  providence  puts  men  generally  upon  it  to  labor  in  their 
callings  early  and  late  those  nights,  and  the  Lord  allows  it ;  nay, 


THi:    BKC.IXNIXG    OF    THE    SAKliATH.  219 

it  would  he  sin  and  idleness  in  many  not  to  do  it ;  besides  that 
,^leep  and  rest  which  is  to  be  taken  in  fhe  night,  it  is  in  ordine^ 
or  in  reference  to  day  labor,  and  is  as  a  whet  thereunto ;  and  in 
this  respect  the  whole  weekly  niglit,  as  well  as  the  day,  is  for 
lal>or ;  as  the  sleep  we  take  on  Sabbath  night  is  in  ordine,  or 
with  respect  to  spiritual  rest,  and  so  that  whole  natural  day  is  a 
day  of  spiritual  rest.  It  is  therefore  a  vain  thing  for  any  to 
make  the  nights  of  the  six  working  days  to  be  no  part  of  the 
six  working  days,  because  (they  say)  they  are  given  to  man  to 
rest  and  slet^p  in ;  for  upon  the  same  ground  they  may  make 
the  artificial  days  no  days  of  labor  neither,  because  there  must 
be  ordinarily  some  time  taken  out  of  them  to  eat,  drink,  and  re- 
fresh our  weak  bodies  in. 

Tliesis  17.  If  Nehemiah  shut  the  gates  of  the  city  when  it 
began  to  be  dark,  lest  that  nighttime  should  be  profaned  by 
bearing  burdens  in  it,  then  certainly  the  time  of  niglit  was  sanc- 
titied  of  God  as  well  as  the  day  ;  to  say  that  this  act  was  but  a 
just  preparation  for  the  Sabbath  is  said  without  proof,  for  if  God 
allows  men  six  days  and  nights  to  labor  in,  what  equity  can  there 
be  in  forbidding  all  servile  work  a  whole  night  together  which 
God  hath  allowed  man  for  labor  ?  And  although  we  ought  to 
make  preparation  for  the  Sabbath,  yet  the  time  and  measure  of  it 
is  left  to  each  man's  Christian  liberty ;  but  for  a  civil  magistrate 
to  impose  twelve  hours'  preparation  for  the  Sabbath  is  surely 
both  against  Christian  liberty,  and  God's  allowance  also.  Again : 
Nehemiah  did  this,  lest  the  men  of  Tyre  should  occasion  the 
Jews  to  break  the  Sabbath  day  by  bringing  in  wares  upon  that 
night ;  so  as,  if  that  night  therefore  had  not  been  part  of  the 
Sabbath,  they  could  not  thereby  provoke  the  Jews  to  profane 
the  Sabbath  day,  by  which  Nehemiah  tells  them  they  had  pro- 
voked the  wrath  of  God. 

Thesis  18.  A  whole  natural  day  is  called  a  day,  though  it 
take  in  the  night  also,  because  the  daylight  is  the  chiefest  and 
best  part  of  the  day,  and  we  know  that  the  denomination  of 
things  is  usually  according  to  the  better  part ;  but  for  Mr.  Bra- 
bourn  to  affirm  that  the  word  day,  in  Scripture,  is  never  taken 
but  for  the  artificial  day,  or  time  of  light,  is  utterly  false,  as  might 
appear  from  sundry  instances  ;  it  may  suffice  to  see  a  cluster  of 
seven  days  which  comprehended  their  nights  also.  (Ex.  xii.  15, 
18,  19,  41,  42.) 

Thesis  19.  To  affirm  that  the  Sabbath  day  only  comprehends 
the  daylight,  because  the  first  day  in  Gen.  i.  began  with  morning 
light,  is  not  only  a  bad  consequence,  (supposing  the  ground  of  it 
to  be  true,)  but   the  ground  and  foundation  of  it  is  as  certainly 


220  THE    BEGIXXING    OF    TUE    SABBATK. 

false  as  to  say  that  darkness  is  light;  for  it  is  evident  that  the 
first  day  in  Genesis  began  with  that  darkness  which  God  calls 
night,  (Ps.  iv.  5,)  and  to  affirm  that  the  first  day  in  Gen.  i. 
Ijegins  with  morning  light  is  as  grossly  false  as  it  is  apparently 
true  that  within  six  days  the  Lord  made  heaven  and  earth,  (Ex. 
XX.  11  ;)  for  before  the  creating  of  that  light  which  God  calls 
day,  the  heavens,  and  with  them  the  angels,  and  the  earth,  or 
first  matter  called  the  deep,  which  was  overspread  with  darkness, 
were  created.  Either  therefore  the  Lord  did  not  create  the 
world  in  six  days,  or  it  is  untrue  that  the  first  d'^ij  in  Genesis 
began  with  morning  light ;  and  I  wonder  upon  what  grounds  this 
notion  should  enter  into  any  man's  bead;  for  though  God  calls 
the  light  day  and  the  darkness  night,  (as  we  shall  do  when  we 
speak  of  the  artificial  day,)  yet  withal  he  called  the  evening  of 
the  moraing  the  first  day  ;  and  what  was  this  evening  and  morn- 
ing? Surely  it  is  all  that  space  of  time  wherein  the  Lord  did 
his  first  day's  work :  now,  it  is  evident  that  part  of  the  first  day's 
work  was  before  God  created  the  light ;  and  what  though  evening 
be  oftentimes  taken  for  the  latter  part  of  the  daylight?  Yet  it 
is  too  well  known  to  those  who  have  waded  the  deep  in  this  con- 
troversy, that  it  is  oftentimes  taken  not  only  for  the  bound  be- 
tween light  and  darkness,  i.  e.,  the  end  of  light  and  beginning 
of  darkness,  (Josh.  x.  26,  27  ;  Ps.  civ.  23,)  but  also  for  the  whole 
time  of  darkness,  as  it  is  here  in  this  fii-st  of  Genesis,  and  as  we 
shall  prove  in  due  place ;  and  therefore  to  affirm  that  the  He- 
brew word  used  by  Moses  for  evening,  not  to  be  naturally  ap- 
pliable  to  the  night,  because  it  signifies  a  mixture  of  light  and 
darkness  in  the  notion  of  it,  is  a  gross  mistake ;  for  the  Hebrew 
w^ord  Gnereb  doth  not  signify  a  mixture  of  light  and  darkness, 
but  only  a  mixture,  because  it  is  the  beginning  of  darkness, 
wherein  all  things  seem  to  be  mixed  and  compounded  together, 
and  can  not  be  clearly  and  distinctly  discerned  in  their  kinds  and 
colors,  if  Buxtorfius  may  be  believed,  as  is  also  evident,  (Is. 
xxix.  15;)  and  to  affirm  that  the  day  is  before  the  night,  even  in 
this  first  of  Genesis,  because  Moses  sometimes  sets  the  day  be- 
fore the  night,  it  may  seem  as  feeble  an  argument  as  to  say  that 
the  evening  is  before  the  morning,  because  Moses  here  sets  the 
evening  before  the  morning ;  but  this  will  not  seem  rational  to 
them  who  make  the  evening  to  comprehend  the  latter  part  of 
the  daylight,  and  the  morning  the  first  part  of  it.  Lastly,  to 
make  the  light  to  begin  the  day,  because  the  time  of  light  is  a 
certain  principle  of  computation,  (the  space  of  darkness  before 
that  light  was  created  being  unknown,)  is  all  one  as  if  one  should 
affirm  that  the  time  of  daylight  was  not  the  beginning  of  the 


THE    BEGINNING    OF    THE    SABBATU.  221 

day,  because  the  space  of  that  is  also  as  much  unknown.  For 
if  we  know  that  darkness  was  before  Hght,  though  we  may  not 
know  how  long  it  continued,  yet  we  do  know  certainly  that  the 
first  day  began  with  darkness,  and  that  this  darkness  and  liglit 
made  up.  the  space  of  twenty-four  hours,  or  of  a  natural  day, 
(as  in  all  other  days'  works  of  creation.)  and  which  is  sufficient 
to  break  down  this  principle,  viz.,  that  the  first  day  in  Genesis 
began  with  morning  light. 

IViesis  20.  Some  say  the  Sabbath  is  significative  of  heaven, 
and  therefore  it  only  comprehends  the  daylight,  which  is  fit  to 
signify  the  lightsome  day  of  heaven,  which  darkness  is  not ;  but 
why  may  not  nighttime  signify  heaven  as  well  as  daytime  ?  for 
heaven  is  a  place  of  rest,  and  the  night  is  the  fittest  time  for 
rest,  after  our  weary  labors  in  the  day.  Who  teacheth  men  thus 
to  allegorize?  How  easy  a  thing  is  it  thus  to  abuse  all  the 
Scripture  !  And  yet  suppose  it  should  signify  heaven,  yet  why 
may  not  the  Sabbath  continue  the  space  of  a  natural  as  well  as 
of  an  artificial  day,  considering  that  the  natural  day  of  the  world, 
or  of  both  hemispheres,  consists  only  of  light,  which  these  men 
say  is  significative  of  heaven  ? 

Thesis  21.  We  may  and  do  sanctify  time  by  sleeping  on  the 
Sa1)bath  night,  as  well  as  by  showing  works  of  mercy  and  doing 
v/orks  of  necessity  upon  the  Sabbath  day,  or  as  we  may  do  by 
eating  and  drinking ;  for  to  take  moderate  sleep  is  a  work  not 
only  of  necessity,  but  also  of  mercy  to  ourselves  ;  and  therefore  to 
abolish  the  Sabbath  night  from  being  any  part  of  the  Sabbath 
because  we  can  not  (as  some  think)  sanctify  time  by  sleeping,  no 
more  than  by  working,  is  very  unsound. 

Thesis  22.  Moses  indeed  tells  the  people,  (Ex.  xvi.  23,)  that 
to-morrow  is  the  Lord's  Sabbath ;  but  he  doth  not  say  that  the 
daytime  only  was  the  only  time  of  the  Sabbath,  or  that  the  day- 
light begins  and  ends  the  Sabbath ;  but  he  mentions  that  time, 
because  on  that  daylight  of  the  seventh  day  they  were  apt  and 
inclined  to  go  out  (as  in  other  days)  to  gather  manna,  and  so  to 
break  the  Sabbath  ;  and  it  is  as  if  we  should  say  to  one  who 
was  ready  to  ride  out  on  the  Sabbath  morning  about  worldly 
occasions,  "  Do  not  stir  out,  for  to-morrow  is  the  Sabbath ; "  that 
so  we  may  hereby  prevent  the  breach  of  the  Sabbath  in  that 
thing,  especially  at  that  time  wherein  one  is  most  inclined 
so  to  do. 

Tfiesis  23.  To  imagine  that  the  Sabbath  must  be  contained 
within  the  bounds  of  daylight,  because  Christ  Jesus  arose  at  break 
of  dav,  (Matt,  xxviii.  1,)  is  of  no  more  force  than  as  if  one  should 
19* 


222  THE    BEGINNING    OF    THE    SABBATH. 

conclude  the  containment  of  It  within  the  bounds  of  some  dark- 
ness and  twilight ;  for  It  Is  evident  that  he  arose  about  that  time. 

TJiesis  24.  There  Is  no  more  necessity  of  sanctifying  a  day 
and  a  half,  by  beginning  the  day  at  evening,  than  by  beginning 
it  at  morning  light,  (for  thus  some  argue  ;)  for  what  Is  said  of  the 
evening  of  l30th  hemispheres,  that  the  second  evening  would  be- 
gin twelve  hours  after  the  first,  if  the  Sabbath  was  sanctified  to 
begin  at  the  evening  of  both  hemispheres,  and  so  there  would  be 
a  day  and  a  half  sanctified ;  the  like,  I  say,  may  be  averred  of 
the  morning,  supposing  that  both  hemispheres  should  begin  their 
Sabbath  at  the  morning  of  both  hemispheres ;  but  we  know^  that 
the  Sabbath  day  is  sanctified  to  begin  and  end  according  to  the 
setting  and  rising  sun  in  each  hemisphere  and  longitude  of  places 
respectively. 

Tliesis  25.  If  evening,  morning,  light,  and  night  made  up 
every  day  the  creation,  why  shall  we  think  but  that  the  Sabbath 
day  also  consisted  of  the  same  parts  ?  and  if  the  whole  world  was 
made  in  six  days,  and  these  days  be  only  such  as  consist  of  day- 
light, when  then  w^as  the  third  heaven  and  chaos  made  which  did 
exist  before  light  ?  Those  fathers  and  schoolmen  who  set  such 
narrow  bounds  to  the  day  had  need  consider  of  it,  lest  their  an- 
swer be  like  his,  wdio  hearing  a  simple  preacher  desiring  the 
continuance  of  the  life  of  the  king  so  long  as  sun  and  moon  en- 
dured, and  being  asked,  if  that  should  be  so,  wdien  should  his  son 
reign,  he  replied,  it  may  be  the  preacher  thought  that  he  might 
rule  by  candlelight. 

Thesis  26.  Suppose  therefore  that  there  was  no  public  wor- 
ship In  the  temple  (as  one  objecteth)  among  the  Jews  In  the 
nighttime,  yet  it  will  not  follow  from  hence  that  the  Sabbath  was 
to  continue  no  longer  than  daylight ;  for  the  Sabbath  might  be 
sanctified  privately  in  the  night,  as  well  as  more  publicly  in  the 
day  ;  and  thus  the  Jews  were  wont  to  sanctify  their  Sabbath, 
and  so  should  we.  (Is.  xxx.  29.    Ps.  Ixiii.  7 ;  xcii.  2,  3.) 

Thesis  27.  It  is  true  that  It  Is  very  good  to  prepare  for  and 
end  the  Sabbath  with  holy  affections ;  yet  if  a  seventh  part  of 
weekly  time  be  due  to  God,  as  six  parts  of  it  are  due  to  us, 
through  the  goodness  of  God,  then  let  God  be  glorified  as  God, 
and  the  whole  day  allowed  him  as  his  day.  Let  Coesar  have  his 
due,  and  God  his. 

Thesis  28.  Others  allow  the  Lord  his  whole  time,  but  they 
think  that  he  hath  fixed  the  beginning  of  It  at  the  gates  of  mid- 
night, "  which  midnight  they  call  morning,  or  morning  midnight, 
or  midnight  morning,  and  therefore  they  imagine  out  of  Gen.  i. 


THE    BEOIXNIXG    OF    THE    SABBATH.  223 

that  the  morning  was  half  niglit  \Yherein  time  began,  and  half 
day ;  six  hours  night  from  midniglit  to  six,  and  six  hours  day 
from  six  to  midday ;  and  by  the  same  proportion,  the  evening  to 
begin  at  midday,  and  so  to  continue  six  hours  day  from  twelve 
to  six,  and  six  hours  night  from  six  to  midnight ;  and  therefore 
they  say,  that  God  is  said  to  stretch  the  north  upon  the  empty, 
(Job  xxvi.  7,)  because  the  first  beginning  of  the  notion  of  time 
began  from  the  north  point,  when  darkness  was  first  upon  the 
face  of  the  deep,  and  from  this  north  point  in  the  revolution  of 
the  heavens  we  do  account  it  midnight,  as  being  opposite  to  the 
south,  which  in  the  course  of  the  sun  is  at  midday ;  and  therefore 
also  they  say  that  evening  is  never  taken  in  all  the  Scripture 
for  the  whole  night,  but  as  evening  begins  at  midday,  so  morning 
begins  at  midnight." 

Thesis  29.  But  if  the  first  day,  and  consequently  the  Sabbath 
day,  should  begin  at  midnight,  it  were  meet  to  give  a  demonstra- 
tion that  this  first  darkness  should  continue  just  six  hours,  or  half 
the  time  of  such  a  night  when  the  sun  is  in  the  equinoctial ;  but 
although  it  be  certain  that  the  first  time  began  in  darkness,  yet  it 
is  wholly  uncertain  whether  this  darkness  continued  but  six  hours. 
Zanchius  and  many  others  have  very  good  cards  to  show  that  this 
first  darkness  continued  a  complete  night  of  twelve  hours  ;  others, 
on  the  other  hand,  make  it  far  less  ;  certain  it  is,  it  continued  some 
considerable  space  of  time,  in  that  it  hath  the  name  of  night  put 
upon  it ;  but  that  it  should  be  just  six  hours,  neither  can  man's 
reason  demonstrate  it,  nor  hath  God  in  any  scripture  revealed  it, 
but  it  is  a  mere  uncertainty,  and  therefore  an  ill  foundation  for 
settling  the  beginning  of  the  Sabbath  upon. 

Thesis  30.  Some  would  prove  the  Sabbath  to  begin  at  mid- 
night, because  Christ  arose  at  midnight,  and  he  arose  at  midnight 
because  Samson,  a  type  of  Christ,  carried  away  the  gates  of 
Gaza  at  midnight,  (Judg.  x\i.  3 ;)  but  such  allegorical  reasonings 
were  fit  tools  for  blind  monks  in  former  times  to  delude  the  sim- 
ple people  with.  I  suppose  men  are  wiser  now  than  to  be  fed 
with  wind  and  chatf,  and  to  build  their  faith  upon  cozening  alle- 
gories of  human  wit,  by  which  as  the  blind  monks  of  old  did  feed 
the  people,  so  the  Familists  now  deceive  the  world ;  both  which 
are  the  fruits  of  God's  heavy  curse  upon  their  hearts,  who,  because 
they  did  not  love  the  truth  to  feed  upon  it,  are  therefore  fed  with 
vanity  of  mind. 

2'hesis  31.  It  is  true  Paul  preached  till  midnight,  (Acts  xx. 
7.,)  but  doth  it  hence  follow  that  the  Sabbath  was  to  end  at  mid- 
night ?  No,  verily,  for  the  beginning  and  end  of  the  Sabbath  is 
not  measured  by  man's  preaching  a  longer  or  a  shorter  time. 


224  THE    BEGINNJNG    OF    THE    SABBATH. 

Paul  might  have  continued  preaching  longer  than  the  Sabbath, 
or  midnight,  the  case  being  extraordinary  in  respect  of  his  depart- 
ure the  next  day,  never  to  see  their  faces  more ;  and  he  might 
have  continued  a  shorter  time  than  the  Sabbath  continued,  as 
our  Saviour  himself  did  before  sunset,  (Mark  i.  22,  32 ;)  for  the 
bounds  of  continuance  of  the  Sabbath  are  not  set  according  to  the 
beginning  and  end  of  any  man's  preaching,  which  is  so  exceeding- 
uncertain.  Paul's  long  sermon  was  not  continued  and  ended  at 
midnight  purposely,  and  because  so  long  the  Sabbath  continued ; 
but  occasionally,  in  regard  of  his  final  departure  from  them  the 
next  day ;  and  hence  in  respect  of  this  extraordinary  cause  he 
continued  so  long  at  it,  which  in  ordinary  course  had  been  very 
unseasonable. 

TJiesis  32.  It  is  not  said  in  the  first  of  Genesis  that  the 
morning  and  the  evening  were  the  first  day,  as  if  the  day  should 
begin  at  morning  midnight :  but  the  evening  and  the  morning 
were  the  first  day ;  and  therefore  it  is  strange  that  any  should 
derive  the  beginning  of  the  Sabbath  from  morning  midnight  out 
of  this  text.  The  Grecians,  because  they  begin  the  day  at  the 
evening  of  sunset,  did  therefore  orderly  call  their  natural  day 
(2  Cor.  xi.  25)  rv^Orluc-Qoi",  and  is  it  probable  that  Moses  would 
speak  disorderly,  et  or  dine  retrogrado,  here  ?  and  not  rather 
according  to  the  interpretation  of  Daniel,  who  calls  twenty-three 
hundred  days  by  name  of  Ghnereh  Boher,  which  signifies  even- 
ings, mornings,  because  the  evening,  not  the  morning,  much  less 
midnight  morning,  is  to  begin  the  day.   (Dan.  xiv.  26.) 

Thesis  33.  It  is  true  that  sometimes  those  things  which  are 
first  in  order  of  time  are  spoken  of  last  in  order  of  story  ;  and 
therefore  it  is  no  solid  argument  to  prove  that  the  evening  is  be- 
fore the  morning,  merely  because  the  evening  is  set  down  first 
before  the  morning,  unless  it  can  be  proved  that  the  story  sets 
down  such  things  (and  so  this  in  particular)  orderly ;  which  I 
suppose  is  evident,  1.  Because  the  first  darkness  is  called  night, 
and  also  comprehends  the  whole  time  of  night,  as  light  compre- 
hends the  whole  time  of  the  day.  (Gen.  i.  4,  5.)  Now,  I  do  not 
find  in  all  the  Scripture,  nor  is  any  man,  I  think,  able  to  show,  that 
the  whole  night  is  taken  for  the  morning ;  and  therefore  the  first 
darkness  could  not  possibly  begin  at  the  morning  or  midnight 
morning.  2.  Because  the  scope  of  Moses  in  this  chapter  is  to  set 
down  not  only  the  work  of  creation,  but  the  exact  order  of  it,  and 
consequently  of  the  order  of  time,  which  was  consecrated  with 
the  world  ;  first  the  beginning  of  it,  then  the  succession  and  vicis- 
situde of  it,  first  in  the  dark  night,  then  in  the  light  day,  and 
(which  is  all  one)  first  in  the  evening,  then  in  the  morning.     S., 


THE    BEGINNING    OF    THE    SABBATH.  225 

Because  the  evening  may  be  the  end  of  the  artificial  day ; 
but  I  know  no  proof  from  any  instance  in  Scripture  to  make 
it  the  end  of  the  natural  day,  of  which  JNIoses  here  speaks  ; 
and  therefore  as  evening  can  not  end  the  day,  so  midnight  morn- 
ing can  not  begin  it. 

Thesis  34.  To  affirm  that  the  evening  is  never  taken  in 
8cri[)ture  for  the  whole  night,  and  that  therefore  by  the  evening 
we  are  to  understand  six  hours  day  and  six  hours  night,  as  the 
consequence  is  most  weak,  so  the  assertion  is  most  false,  as  may 
ap[)ear  to  any  who  seriously  ponders  these  and  such  like  scrip- 
tures :  Ilab.  i.  8  ;  Ps.  xcii.  2  ;  Job  vii.  4;  Deut.  xxviii.  66,  67  ; 
Zach.  xiv.  7  ;  Is.  xxi.  12. 

Thesis  35.  Nor  can  it  be  proved  that  the  evening  begins  at 
midday,  which  is  their  principal  argument  to  prove  that  the 
morning  begins  at  midnight. 

Thesis  36.  For,  though  it  be  said  (Ex.  xxix.  38,  39  ; 
xii.  6)  that  the  lamb  was  to  be  slain  between  the  two  evenings, 
(as  it  is  in  the  Hebrew,)  yet  neither  these  or  any  such  scriptures 
are  able  to  prove  that  one  of  those  evenings  must  necessarily 
begin  at  midday  ;  but  only  this,  that  some  part  of  the  after- 
noon>  when  the  sun  was  in  his  declining,  was  one  of  these 
evenings  :  some  of  the  Jewish  rabbins  begin  it  at  noon,  and  yet 
it  is  without  warrant  from  Scripture,  and  they  are  overwhelmed 
with  cross  testimonies  from  most  of  their  fellows,  who  begin  it 
some  about  one,  some  about  two  of  the  clock  in  the  afternoon ; 
and  Josephus,  (who  knew  best  his  countrymen's  manners,)  and 
who  is  one  of  most  credit  in  his  writings,  tells  us  that  they  began 
their  first  evening  about  three  of  the  clock  in  the  afternoon. 

Thesis  37.  We  read  indeed  of  the  shadows  of  the  evening, 
(Jer.  vi.  4;)  but  it  doth  not  hence  follow  that  the  evening  begins 
at  midday,  but  rather  some  time  after  it,  the  shadows  of  the 
evening  being  the  shadows  of  the  day  declining,  which  therefore 
grow  long ;    but  midday  is  no  time  of  declining  shadows. 

IViesis  38.  Although  the  evening  may  be  called  by  human 
custom  all  that  part  of  the  day  wherein  we  wish  men  good  even 
from  noon  till  sunset,  yet  it  is  then  called  the  evening  in  respect 
of  the  artificial,  not  natural  day,  of  which  JNIoses  speaks  when  he 
divides  the  day  into  morning  and  evening,  part  of  which  after- 
noon is  also  called  evening  by  the  Holy  Ghost  in  Scripture ; 
because  it  is  either  approaching  or  hasting  toward  the  evening 
of  the  natural  day,  or  contiguous  to  it ;  even  as  part  of  a  dark 
night  is  sometimes  called  morning,  because  it  is  either  contiguous 
or  not  far  from  the  morning  light,  and  men  are  then  usually  up, 
and  preparing  for  it. 


22G  THE    BEGINNING    OF    THE    SABBATH. 

Thesis  30.  And  as  no  text  can  be  produced  to  prove  that 
the  evening  beghis  at  midday,  so  neither  can  any  be  alleged  to 
prove  the  morning  to  begin  at  midnight ;  the  Scripture  (speak- 
ing properly)  putting  an  express  difference  between  midnight, 
cock-crowing,  and  morning.   (Mark  xiii.  35.) 

Thesis  40.  And  therefore  to  translate  the  words  in  Gen.  i., 
So  was  the  evening,  so  was  the  morning  the  first  day  :  and  then 
and  this  gloss  and  interpretation,  viz.,  that  out  of  the  premises 
of  night  and  day,  so  was  the  evening  mixed  of  them  both  ;  so 
was  the  morning  also  compounded  of  both,  to  wit,  of  night 
and  light ;  this,  I  say,  is  but  words ;  here  is  no  proof  for  such  an 
ijiterpretation.  Junius's  translation  is  best  and  most  clear,  and 
rational,  viz.,  So  was  the  evening  and  the  morning  of  the  first 
day ;  for,  as  hath  been  said,  the  whole  time  of  night  is  never 
called  by  the  name  of  morning  ;  let  any  man  show  the  least  tittle 
in  any  scripture  of  it,  and  I  w^ill  yield  to  them  in  this  cause. 

Thesis  41.  To  affirm  that  the  division  of  the  natural  day 
(Gen.  i.)  into  day  and  night  was  for  civil  use,  and  into  evening 
and  morning  for  religious  use,  in  respect  of  the  evening  and 
morning  sacrifice,  a  long  time  after,  is  just  such  a  device  as  his 
who  would  needs  think  that  the  first  day  of  the  week  was  called 
f^lu  au66aT<j}i',  because  God  foresaw  and  ordained  the  change 
of  the  Sabbath  unto  that  first  day  ;  for  we  know  God  speaks  of 
things  as  they  were  then  in  their  nature,  wdien  they  did  first 
exist,  before  sacrifices  were  thought  of;  Adam  called  the  names 
of  things  according  to  their  natures  and  special  use,  and  is  it 
credible  that  before  his  fall,  wdiere  there  was  no  use  of  sacrifices, 
that  he  should  know  of  morning  and  evening  sacrifices,  in  which 
respect  it  was  called  evening  morning  ?  And  yet  suppose  it  was 
in  respect  of  religious  use  that  these  names  are  given  to  each 
day  ;  yet  why  must  not  the  evening  begin  the  day  rather  than 
the  morning  ?  it  being,  as  hath  been  proved,  first  in  being  as  it 
is  first  in  naming. 

Thesis  42.  It  is  true,  the  tim^  before  day  (Mark  i.  35) 
is  called  early  morning,  and  we  read  of  the  morning  watch 
before  daylight,  (Ex.  xiv.  24 ;)  yet  these  places  no  way  prove 
that  which  they  are  produced  for,  viz.,  that  morning  begins  at 
midnight ;  that  Christ  w^ent  to  prayer  at  midnight,  because  he 
went  to  it  in  the  early  morning,  or  that  the  morning  watch 
began  at  midnight;  for  we  know  it  was  some  time  after  it; 
these  places,  indeed,  show  thus  much  :  that  some  time  before 
daylight  is  sometimes  called  morning,  which  is  readily  acknowl- 
edged in  the  respects  forementioned. 

Thesis    43.     The  angels  indeed  were  created  together  with 


THE    BEGINMXG    Oi'   THE    SAIllJATH.  227 

the  third  heuven,  (Gen.  i.  1,)  in  the  beginning  of  time;  for, 
being  incorruptible,  (as  the  third  lieaven  is,)  they  could  not  be 
afterward  created  out  of  the  first  matter,  as  all  this  visible 
and  corruptible  world  was  ;  therefore  the  earth  is  said  to  be 
dark  and  void,  (i.  e.,  of  all  inhabitants  and  beautiful  form,)  in 
opposition  to  the  third  heaven,  which  was  made  with  it,  which 
was  lightsome  and  full  of  inhabitants,  viz.,  the  angels ;  and  if 
it  Avas  a  kingdom  prepared  from  the  foundation  of  the  world, 
surely  this  kingdom  had  a  king  then,  and  this  king  had  his  sub- 
jects ;  who  could  thej  then  be  but  angels  ?  but  to  infer  from 
hence  that  this  time  of  darkness,  wherein  the  angels  were  created, 
should  be  morning,  and  that  therefore  they  are  called  by  Job  the 
morning  stars,  (Job  xxxviii.  G,  7,)  as  some  imagine,  will  follow 
no  more  than  as  if  one  should  atlirm  that  the  King  of  Babel 
(called  Lucifer)  was  certainly  born  in  the  morning,  because  he 
also  is  called  a  morning  star,  (Is.  xiv.  13  ;)  for  who  sees  not  but 
that  the  speech  is  metaphorical  in  both?  glorious  excellency 
above  others  being  bestowed  on  them,  as  special  brightness  and 
luster  is  given  to  the  morning  star. 

Thesis  44.  Belshazzar  is  said  to  be  slain  in  the  night,  (Dan. 
V.  30,)  which  the  prophet  Isaiah  has  foretold  should  be  in  the 
morning,  (Is.  xlvii.  11  ;)  but  will  it  follow  hence  that  the  morn- 
ing is  the  time  of  midnight  ?  Might  it  not  be  after  midnight  as 
well  ?  for  the  text  is  silent ;  and  yet  I  do  not  think  that  the 
word  morning  in  Isaiah  is  meant  of  midnight,  nor  any  part  of 
any  night,  but,  by  a  metaphor,  the  apparent  time  of  the  beginning 
of  his  misery,  (the  light  of  the  morning  manifesting  all  things 
apparently,)  the  Lord  also  alluding  to  the  manner  of  human  judi- 
catures, wdio  were  wont  to  pass  the  sentence  and  inflict  it  in  the 
morning,  as  the  Scripture  frequently  holds  forth. 

Thesis  45.  Though  also  it  be  true  that  the  Lord  smote  the 
Egyptians  at  midnight,  and  that  the  Israelites  w^ere  prohibited 
from  stirring  out  of  doors  till  morning,  (Ex.  xii.  22, 29,  30,)  and  yet 
that  they  did  stir  up  one  another  to  depart  before  morning 
light,  yet  it  will  not  hence  follow  (as  some  would  infer)  that 
midnight  w\as  the  beginning  of  their  morning;  for  then,  1.  They 
might  have  risen  at  midnight,  just  when  God  was  destroying  the 
Egyptians'  first  born,  for  that  was  part  of  the  morning  by  this 
account.  2.  They  are  prohibited  from  stirring  out  of  doors  till 
morning,  as  of  themselves:  yet  if  God,  and  Pharaoh,  and 
Moses  will  force  them  out,  there  is  no  rule  broken  by  stirring 
out  in  such  a  case  before  daylight  morning.  3.  It  is  more  than 
probable  that  there  was  some  good  space  after  midnight  before 
they  stirred  out,  which  is  said  to  be  in  the  morning  watch  ;  for 


228  fHE    BEGINNING    OF    THE    SABBATtt* 

the  death  stroke  was  at  midnight,  after  which  Pharaoh  and  his 
council  must  sit  and  consult,  and  conclude  what  to  do,  and  send 
for  Moses  ;  after  which  there  must  be  some  time  for  Moses  to 
acquaint  the  Israelites  to  make  them  fit  and  ready  to  depart 
their  departure  ;  therefore  "  in  the  morning  "  was  not  at  midnight 
which  began  this  morning.  4.  Pharaoh  sends  for  Moses  after 
midnight;  yet  this  time  is  called  night,  (Ps.  xxx.  31,)  and  not 
morning ;  and  indeed  properly  it  was  not  so,  only  called  so  by 
an  improper  speech. 

Thesis  46.  When  Job  saith  that  God  stretched  out  the  north 
upon  the  empty,  (Job  xxvi.  7,)  it  is  not  spoken  of  the  empty 
chaos,  for  Job  had  no  occasion  to  speak  thereof,  nor  is  it  his  scope  ; 
but  of  the  places  near  the  north  pole  which  are  void  and  empty 
of  inhabitants,  none  being  able  now  to  dwell  in  that  frigid   zone. 

Thesis  47.  If  God  hath  set  any  time  to  begin  the  Sabbath, 
surely  it  is  such  a  time  as  may  be  ordinarily  and  readily  known, 
that  so  here  (as  well  as  in  all  other  ordinances)  the  Sabbath  may  be 
begun  with  prayer,  and  ended  with  praise  :  but  if  it  should  begin  at 
midnight,  what  man  of  a  thousand  can  readily  tell  the  certain  time 
when  it  begins,  that  so  they  may  in  a  holy  manner  begin  the 
Sabbath  with  God  ?  All  men  have  not  the  midnight  clocks  and 
bells  to  awaken  them,  nor  can  the  crowing  of  cocks  herein  give  a 
certain  sound  ;  a  poor  Christian  man  had  need  be  a  good  and 
watchful  mathematician  that  holds  this  opinion,  or  else  I  see  not 
how  he  will  know  when  midnight  is  come  ;  and  if  he  can  not, 
then  it  is  very  considerable,  and  to  me  unquestionable,  that  that 
can  not  be  the  beginning  of  holy  time  which  can  not  be  begun 
in  a  holy  manner :  there  was  never  any  ordinance  of  God  but  it 
was  so  ordered  as  that  it  might  ordinarily  be  begun  and  ended 
with  God ;  which  makes  me  question  that  the  beginning  of  it  at 
morning  midnight  can  not  be  of  God. 

Thesis  48.  Others  there  be  who  do  not  begin  the  Sabbath  at 
morning  midnight,  but  begin  and  end  it  at  morning  light,  at  the 
rising  of  the  sun,  and  the  light  of  it ;  who  indeed  are  assisted 
with  better  proofs  and  stronger  arguments  than  any  of  the  rest, 
and  therefore  need  trial,  and  we  have  need  to  know  what  weight 
they  are  of;  as  also  to  be  accurately  wary  lest  the  rule  of 
love  be  broken  toward  such  gracious  and  learned  servants  of 
God  ;  considering  how  much  they  have  to  say  in  this  point,  in 
which  case,  much  love,  respect,  and  indulgence  hath  been  ever 
accounted  necessary  by  men  of  moderate  and  sober  minds. 

Thesis  49.  The  six  working  days  being  considered  absolutely 
in  themselves,  in  this  respect  it  is  no  matter  whether  they  begin 
at  evening,  or  morning,  or  midnight,  or  midday  ;  nor  is  it  in  this 


THE    nEGINXING    Ui-    THE    ^AlinATIl.  220 

respect  a  sin  to  begin  and  end  the  days  according  to  the  custom 
of  the  civil  nation  where  we  live  ;  but  because  these  days  are 
to  be  considered  relatively  in  respect  of  the  seventh  day,  hence 
the  week  days  are  so  to  be  begun  as  that  their  relation  to  the 
seventh  be  not  disturbed,  so  as  that  the  bounds  and  limits  of  the 
Sabbath  be  not  impaired  or  transgressed  :  for  there  is  no  religious 
necessity  to  begin  and  end  civil  time  with  sacred  ;  nor  is  it 
so  uncomely  as  it  may  seem,  at  first  blush,  to  give  God  and  Ca3sar 
their  due  ;  civil  accounts  to  the  one,  and  sacred  to  the  other  ; 
for  wdien  the  Jews  were  subdued  by  the  Romans,  they  might  and 
did  begin  their  reckoning  of  civil  time  as  the  Romans  did,  and 
yet  reserve  the  bounds  of  sacred  time  wholly  unto  God.  They 
did  the  like  in  J^ngland  many  years  since,  saith  M.  Fox,  and  that 
their  civil  days  began  in  the  morning,  and  religious  days  in  the 
evening  ;  and  when  they  did  thus  variously  begin  their  days, 
there  w^as  no  such  indecent  disproportion  of  times  as  Rev.  Mr. 
Cleaver  imagines,  in  the  like  case,  if  holy  time  should  not  begin 
with  morning,  which  he  pleads  for. 

Thesis  oO.  The  principal  foundations  of  this  opinion  are  the 
words  of  the  four  evangelists.  (Matt,  xxviii.  1.  Mark  xvi.  1,  2. 
Luke  xxiv.  1.  John  xx.  1.)  Among  all  of  which  that  of  Matt, 
xxviii.  1  hath  most  weight,  wherein  it  is  said,  "  In  the  end  of  the 
Sabbath,  as  it  began  to  dawn  toward  the  first  day  of  the  week," 
etc.,  from  whence  it  seems  to  follow,  that  if  the  Sabbath  day  did 
end  at  the  dawning  of  the  first  day  of  the  week,  that  then  the 
dawning  of  the  daylight  of  the  first  day  must  be  the  beginning 
of  the  Sabbath  day,  or  of  the  Christian  Sabbath. 

Thesis  51.  The  consideration  of  this  scripture  hath  caused 
some,  very  judicious,  (viz.,  Beza,  Junius,  and  others,)  who  con- 
ceive the  Sabbath  to  begin  at  even,  to  affirm,  upon  very  proba- 
ble grounds,  that  there  was  among  the  Jews,  at  this  time  under 
their  Roman  bondage,  a  double  account  and  reckoning  of  the  days 
of  the  week.  1.  Civil.  2.  Sacred  account.  According  to  sa- 
cred account,  (say  they,)  the  church  of  God  began  their  Sab- 
bath at  evening,  not  morning,  which  they  demonstrate  from  sun- 
dry pregnant  texts  in  the  Old  and  New  Testament ;  but  accord- 
ing to  the  civil  account  of  the  Romans,  who  gave  the  precedency 
to  the  morning  before  the  evening,  they  began  it  therefore  in  the 
morning,  and  according  to  this  latter  account  they  suppose  the 
evangelists  to  speak. 

2hesis  52.  But  if  the  several  texts  be  duly  examined,  right- 
ly compared,  and  sincerely  interpreted,  there  will  not  appear 
a  necessity  of  such  an  account  from  this  place,  but  rather  that 
these  texts,  wdiich  are  ordinarily  produced  to  evince  the  beginning 
VOL.  III.  20 


230  THE    liEGINNING    OF    THE    SABBATH. 

of  the  Sabbath  at  morning,  ^\l\\  bring  in  strong  evidence  to  de- 
monstrate its  beginning  rather  on  the  evening  before. 

Thesis  Do.  For  this  dawning  toward  the  first  day  of  the 
week  is  meant  of  the  artificial  day,  or  the  liglit  of  the  first  day 
of  the  week,  as  the  word  dawning  implies,  and  the  evidence  of 
their  fact  in  coming  to  the  sepulchre  demonstrates  as  much  ;  for 
it  is  not  the  scope  of  the  evangelist  to  set  down  when  the  first  ^  j 
day  of  the  week  began,  but  at  what  time  of  the  first  day  of  the  -  j 
week  such  and  such  actions  fell  out:  any  thing  done  in  any  time 
of  the  day,  whether  at  six  or  nine,  or  two  of  the  clock,  may  be 
said  to  be  done  that  day  ;  but  it  will  not  follow  that  they  are 
therefore  done  in  the  beginning  of  that  day.  I  meet  with  two 
exceptions  here. 

1.  Some  say  that  it  might  be  meant  of  the  artificial  day 
if  the  words  had  run  thus,  viz.,  at  the  •'  dawning  of  the  day," 
or  the  first  day  of  the  week  about  the  dawning  of  the  day  ;  but 
the  dawning  toward  the  first  day,  this  phrase  (they  say)  seems 
to  describe  the  beginning  of  such  a  day  as  stands  in  relation  to 
the  whole  week,  and  all  the  other  days  of  the  week,  which 
are  to  be  taken  for  natural  days.  But,  1.  There  is,  I  hope,  a 
first  artificial  day  of  the  week,  as  well  as  a  natural.  2.  This  arti- 
ficial day  doth  not  in  this  account  exclude  the  night  before  as 
part  of  the  first  day,  and  consequently  the  natural  day,  consist- 
ing of  night  and  light ;  therefore  it  may  well  stand  in  relation 
to  the  other  days  of  the  week  which  were  natural ;  for  although 
the  evangelist  sets  down  particularly  when  these  things  about  the 
resurrection  of  Christ  happened  to  be,  viz.,  at  the  dawning  toward 
the  first  day  of  the  week,  yet  we,  that  begin  the  Sabbath  at  even- 
ing, may  and  do  use  the  same  phrase,  and  yet  so  speak  of  the 
artificial  day  upon  which  some  event  begins,  as  not  to  exclude  the 
night  before  upon  which  the  natural  day  begins.  3.  Compare 
the  evangelists,  and  the  dawning,  in  Matthew,  toward  the  first  day, 
will  be  found  to  be  all  one  with  this  phrase,  viz.,  the  first  day 
about  or  at  the  dawning  of  it :  for  that  which  Matthew  calls 
dawning  to  the  first  day,  Mark  calls  early  in  the  morning, 
the  first  day  of  the  week,  at  the  rising  of  the  sun  ;  and  Luke 
calls  upon  the  first  day  of  the  week  very  early  in  the  morning : 
whence  it  is  evident  that  Matthew's  dawning  to  the  first  day  is 
all  one  with  about  the  rising  of  the  sun  upon  the  first  day :  so 
that  this  difference  between  dawning  toward  the  first  day,  and 
the  dawning  upon  the  first  day,  seems  to  be  an  English  cabalism, 
and  a  mere  curiosity  exhaled  and  extracted  out  of  the  words, 
rather  than  any  solid  truth  which  the  text  holds  forth,  or  the 
Spirit  of  God  aimed  at. 


THE    BEGIXXING    OF     THE    SABBATH.  231 

2.  A  second  exception  is,  that  tlioiigh  the  words  day  in  Scrip- 
ture be  taken  for  the  artificial  day,  yet  never  when  the  first, 
second,  or  third  day,  etc.,  are  joined  toijjether :  and  they  point  us 
to  the  first  of  Genesis,  where,  when  the  first  or  second  day  is 
mentioned,  it  is  constantly  meant  of  a  natural  and  not  an  artifi- 
cial day.  But,  1.  This  is  a  great  mistake  ;  for  the  day  of  the 
Levites'  travel  (which  was  not  in  the  night,  but  upon  the  artifi- 
cial day)  is  called  the  fourth  day,  (Judg.  xix.  5,)  and  the 
fifth  day.  (ver.  S.\  2.  This  artificial  day  may  be  called  the 
first  day,  as  that  it  may  involve  the  night  before,  (where  we  make 
the  Sabbath  to  begin,)  as  well  as  the  night  after,  on  which  they 
make  the  Sabbath  to  end ;  and  thus  the  natural  day  may  be 
here  comprehended  also,  (which  they  plead  for;)  the  same  day 
which  artificially  begins  at  daylight  may  naturally  begin  the 
night  before. 

Thesis  54.  If  we  should  suppose  that  this  day  is  meant  of 
the  artificial  day,  yet  there  is  a  harder  knot  to  be  unloosed  in 
the  words  of  Matthew,  who  afliirms  that  this  daylight  or  day- 
dawn  was  the  end  of  the  Sabbath  ;  whereby  it  seems  that  the 
Sabbath  began  at  the  dawning  of  the  day  before,  and  therefore 
it  ends  at  the  dawning  of  the  first  day  following  ;  and  hence  they 
infer  that  the  daylight  of  this  first  day  can  not  belong  to  the 
night  of  the  Jewish  Sabbath,  which  immediately  went  before. 
And  I  confess  the  argument  is  strong  and  undeniable,  as  the 
words  lie  under  the  gloss.  We  must  therefore  inquire  more  nar- 
rowly into  the  true  translation  of  the  words,  and  their  meaning. 

Thesis  o5.  That,  therefore,  which  we  translate  the  end  of 
the  Sabbath,  is  in  the  original  oipi;  de  auSGurm'^  which  words 
are  variously  translated  ;  we  shall  only  observe  that  the  Greek 
word  o</'£  hath  a  double  signification,  in  frequent  use  among 
Greek  writers. 

1.  Some  while  it  signifies  late  time,  or  the  extreme  and  last 
time  of  the  continuance  of  any  thing,  as  oxps  tij;  -f^iUeQug  i.  e., 
the  late  time,  or  latter  time  of  the  day. 

2.  Sometimes  it  signifies  a  long  time  after,  as  oipe  rr];  TQiy.&y^ 
i.  e.,  a  long  time  after  the  Trojan  war.  Now,  in  this  place  it  is 
to  be  translated,  and  in  this  latter  sense,  thus,  "  a  long  time,"  or 
"  a  good  while  after  the  Sabbath  was  ended,  as  it  began  to  dawn  to 
the  first  day  of  the  week,"  etc. ;  which  interpretation,  if  it  be  made 
good,  will  clear  up  this  difficulty,  viz.,  that  the  Jewish  Sabbath  did 
not  end  at  the  dawning  of  the  first  day  of  the  week,  but  long 
before  ;  nor,  indeed,  durst  I  incline  to  this  interpretation,  if  I  did 
not  see  the  evangelists  (the  best  interpreters  one  of  another) 
making  the  same  to  my  hand. 


232  THE  BEGINNING  OF  THE  SABBATH. 

TJiesis  oQ.  For  first,  Mark,  who  writ  after  Matthew,  and  is 
best  able  to  interpret  his  words,  expressly  saith  that  the  Sabbath 
was  past  wdien  the  women  came  to  the  sepuleher  ;  his  words 
are,  Siayei'uuei'ov  guGGutov,  the  Sabbath  being  past.  (Mark  xvi.) 
1.  Hence,  therefore,  if  Matthew's  words  should  be  translated, 
late  on  the  Sabbath,  or  toward  the  end  of  the  vSabbath,  then 
the  Sabbath  was  not  already  past,  (as  Mark  affirms,)  but  draw- 
ing toward  an  end.  Mark,  therefore,  telling  us  that  the  Sab- 
bath was  ended,  and  yet  not  telling  us  when  it  ended,  why 
should  we  not  harmonize  the  evangelists  by  Matthew's  words, 
which  tell  us  that  it  was  long  before  ?  2.  The  time  of  the  com- 
ing of  some  of  the  women  to  the  sepuleher,  as  it  was  upon  the 
first  day  of  the  week,  so  it  was  some  time  within  the  night ;  and 
hence  Mark  tells  us  it  was  very  early,  (Mark  xvi.  2,)  which  can 
not  be  at  the  rising  of  the  sun  only  when  it  is  said  also  that  they 
came  to  the  sepuleher;  for  that  is  not  Am*'  tt^dh,  valde  mane,  or 
very  early.  Again  :  Luke  tells  us  that  it  was  opOgou  §uihog, 
very  early  or  in  the  depth  of  the  night ;  for  so  the  word  dgdoog 
frequently  signifies  the  time  of  the  night  when  cocks  crow.  I 
forbear  to  instance  in  Greek  w^riters,  because  the  evangelist  John 
clears  up  this  most  fully,  who  expressly  saith  that  it  was  ay.onUtg 
enl  ovffTjg,  it  being  yet  dark  ;  and  though  it  be  said  (Mark  xvi. 
2)  that  the  women  came  to  the  sepuleher  about  the  rising  of  the 
sun,  yet  Piscator  and  others  interpret  that  of  their  last  actual 
coming  to  it ;  their  preparation  for  it  being  very  early,  while  it 
\vas  yet  dark  night ;  and  it  seems  there  were  two  comings  by  sev- 
eral of  them  to  the  sepuleher  ;  for  it  is  evident  that  Mary  (who 
had  most  affection)  came  to  the  sepuleher  while  it  was  yet  dark, 
the  rest  of  them  possibly  preparing  thereunto.  However  the 
evangelists  be  reconciled,  this  is  evident,  that  the  first  stirring  of 
the  women  about  that  work  from  which  they  abstained  upon  the 
Sabbath  day  was  very  early  in  the  depth  of  the  morning  dark- 
ness, before  the  daylight,  when  some  would  begin  the  Christian 
Sabbath  ;  and  from  hence  it  follows,  1.  That  if  the  Sabbath 
was  not  passed  even  before  this  dark  time  of  the  night  began, 
but  rather  ended  when  the  first  day  of  the  week  began  to  dawn, 
then  it  will  follow  that  these  holy  women  did  not  rest  the  Sab- 
bath according  to  the  commandment ;  for  we  see  they  are  this 
night  busy  about  those  things  which  they  did  forbear  to  do  be- 
cause of  the  Sabbath.  (Luke  xxiii.  52.)  2.  Hence  it  will  also 
follow  that  if  the  Sabbath'was  not  ended  before  this  dark  time  of 
the  night,  but  only  at  the  dawning  of  the  daylight,  then  our 
Saviour  could  not  arise  from  the  dead  the  first  day  of  the  week, 
but  within  the  dark  night  of  the  Jewish  Sabbath  ;  for  Mary  came 
when  it  was  dark,  and  the   Lord   Christ  was  risen  before   she 


THE    IJEOINNIXG    OF    Till-,    SABCATH.  233 

came,  and  how  Ion;!  before  no  man  can  U'W  ;  but  it  is  evident 
tb.at  Chri<t  arose  the  tirst  day  of  the  week,  (Mark  xvi.  9,)  and 
therefore  tlie  Sabbath  was  ended  lonp:  before.  3.  If,  therefore, 
the  Sabbath  was  past  at  the  dark  time  of  tlie  night,  how,  then, 
can  the  Sabbatii  begin  at  morning  light  ?  and  if  it  was  passed 
when  it  was  tims  dark,  when,  tlien,  could  the  Sabbath  end,  but 
when  this  night  did  first  begin  ?  and  if  this  was  so,  it  was  then 
truly  otpl  o((()')UToir,  a  good  while  after  the  Sabbath  was  ended 
when  this  dawning  toward  the  first  day  began,  according  to  the 
interj)retation  given. 

T/tesis  57.  It  is  true,  indeed,  that  this  time  of  darkness  is 
called  morning  ;  and  hence  some  would  infer  that  the  Sabbath 
begins  in  the  morning  ;  but  suppose  it  be  so  called,  yet  it  is  not 
called  morning  light,  at  which  time  they  plead  the  Sabbath  should 
begin  ;  and  it  is  improperly  called  morning,  because  (as  hath 
been  formerly  shown)  it  is  preparatively  so,  men  usually  prepar- 
ing them  for  the  work  of  the  dayliglit  following.  Morning  is 
also  frequently  taken  in  Scripture  for  any  early  time,  (Eph.  iii. 
5,)  and  so  this  night  of  the  first  day  of  the  week,  wherein  the 
women  arose  to  their  work,  was  an  early  time,  and  therefore 
called  morning.  Again,  suppose  a  double  morning  be  acknowl- 
edged, (as  there  was  a  double  evening,)  yet  it  will  not  follow  that 
this  morning  belongs  only  to  the  day  following,  for  it  may  be- 
long to  the  night  before ;  for,  as  where  there  are  two  evenings 
spoken  of,  the  former  belongs  to  the  day,  the  latter  to  the  night, 
so,  if  we  grant  two  mornings,  the  latter  morning  may  belong  to 
the  day  ensuing,  and  the  former  to  the  night  preceding  ;  if,  there- 
fore, any  plead  for  the  beginning  of  the  Sabbath  at  the  morn- 
ing light,  these  places  of  the  evangelist  will  not  bear  them  out  in 
it,  it  being  dark  morning  when  Christ  arose  ;  if  they  say  it  be- 
gins in  the  dark  morning,  then  let  them  set  exactly  the  time  of 
that  dark  morning  whei-ein  Christ  arose,  and  when  they  Avould 
begin  it ;  but  no  wit  of  man,  I  fear,  is  able  to  demonstrate  this. 

Thesis  58.  And  surely  it  is  of  deep  consideration  to  all  those 
who  would  have  the  beginning  of  the  Sabbath  to  be  just  at  the 
time  of  the  resurrection  of  Christ,  on  the  morning,  that  not  any 
one  of  the  evangelists  do  set  forth,  or  aim  to  set  forth,  the  exact 
time  of  Christ's  resurrection ;  they  tell  us,  indeed,  the  exact 
time  of  the  women's  preparation  and  coming  to  the  sepulcher, 
and  of  the  earthquake,  and  fear  of  the  soldiers,  and  that  these 
things  were  done  in  the  morning,  but  none  of  them  points  out 
the  time  of  Christ's  rising,  nor  is  it  their  scope  to  show  exactly 
when  he  rose,  but  only  to  show  that  he  was  risen,  and  that  he  ap- 
peared to  many  being  risen,  who  came  to  seek  for  him.  Now, 
20* 


234  THE  BEGINNING  OF  THE  SABBATH. 

assuredly,  if  it  bad  been  the  mind  of  God  that  his  people  should 
begin  the  Sabbath  when  Christ  began  his  resurrection,  he  would 
'have  pointed  out  the  exact  time  when  he  did  rise,  that  so  they 
might  exactly  begin  the  Sabbath ;  but  none  of  the  evangelists 
point  out  the  time,  nor  is  it  their  scope  exactly  so  to  do  ;  nay, 
they  do  exactly  point  out  when  other  matters  happened  about  the 
women's  coming  to  the  sepulcher,  but  this  is  not  made  mention 
of;  only  we  may  gather  by  laying  many  things  together  about 
what  time  it  should  be,  and  therefore  I  marvel  at  them  who 
would  prove  the  beginning  of  the  Sabbath  at  the  time  of  Christ's 
resurrection  from  the  four  evangelists'  speaking  exactly  to  the 
time  of  the  women's  rising  in  the  morning  to  visit  Christ's  sepul- 
cher, but  not  a  word  of  tlie  main  thing  this  drives  at,  which  is 
the  exact  time  of  Christ's  rising. 

Tliesis  59.  Those  that  would  have  the  Sabbath  begin  at 
morning  allege  John  xx.  19,  where  it  is  said,  "'that  the  same 
day  at  even,  which  was  the  first  day  of  the  w^eek,  Jesus  came 
among  his  disciples,  when  the  doors  were  shut,"  which  (say  they) 
was  within  night ;  and  therefore  the  night  following  belongs  to 
the  day  before,  which  was  the  Christian  Sabbath  ;  which  place 
compared,  with  Luke  xxiv.  33,  does  further  clear  up  (as  they 
say)  this  truth  ;  for  the  two  disciples  who  went  to  Emmaus,  and 
met  Christ,  are  said  to  return  to  the  disciples  when  they  are 
thus  met  together;  which  evening  can  not  (say  they)  be  possibly 
meant  of  the  tirst  evening  before  sunlight  was  set,  because  the 
day  being  far  spent,  (ver.  29,)  and  they  constrained  him  to  abide 
with  them,  (which  argues  that  it  w^as  late,)  and  the  distance  of 
Emmaus  from  Jerusalem  being  sixty  furlongs,  or  eight  miles 
excepting  a  half ;  so  that  it  was  impossible  for  them  to  travel 
so  long  a  journey  in  so  short  a  time,  within  the  compass  of  the 
first  evening  :  hence  therefore  it  is  meant  of  the  second  evening, 
which  was  within  night,  which  yet  w^e  see  belongs  to  the  day 
before.  But  there  are  many  things  considerable  to  evacuate 
the  strength  of  these  reasons. 

Thesis  GO.  For,  first,  this  invitation  our  Saviour  had  to  stay 
by  the  two  disciples  was  probably  to  some  repast,  some  time 
after  high  noon  ;  possibly  to  a  late  dinner  rather  than  a  late 
supper  toward  the  latter  evening  ;  and  if  so,  then  the  disciples 
might  easily  come  from  Emmaus  to  Jerusalem  before  sunset  with- 
in the  former  evening  ;  for  the  words  "  toward  evening,"  nob;  f  a- 
TXhoav^  may  be  as  well  understood  of  the  first  evening  toward 
two  or  three  of  the  clock,  as  of  the  second  ;  and  if  it  be  object- 
ed, that  before  the  first  evening  the  day  could  not  be  said  to 
be    far    spent,    yet    if    the  words    be   well   observed,   no   such 


THE    BEGINNING    OF    THE    SABBATH.  235 

translation  can  be  forced  from  them,  for  the  words  are  ytxixev 
■^  i)ut(j(t^  i.  e.,  "the  day  hath  declined,"  which  is  truly  said  of 
any  time  after  high  noon,  and  therefore  might  be  a  iit  season 
to  press  our  Saviour  to  eat ;  as  may  appear  by  comparing 
this  witii  a  parallel  scripture,  (Judg.  xix.  8,  9,)  which  is  almost 
word  for  word  with  this  place  of  Luke :  for  the  Levite's  father 
invites  him  to  eat  something  after  his  early  rising,  (ver.  8,) 
which  was  too  soon  for  suj)per,  and  therefore  seems  to  be 
rather  to  a  dinner  which  they  tarried  for  until  after  high  noon, 
or  as  it  is  in  the  original,  -iin  rir; — ly,  i.  e.,  until  the  day  de- 
clined, (just  as  it  is  here  in  Luke,)  and  then  when  dinner 
was  ended  he  persuades  him  to  stay  still  because  the  day  was 
weak,  and  (as  we  translate  it)  toward  evening,  (as  here  the 
disciples  tell  our  Saviour;)  and  yet  after  these  persuasions 
to  tarry,  as  late  as  it  was,  he  departed  and  came  to  Jerusalem 
before  night,  and  from  thence  to  Gibeah  (without  any  miracle 
too)  before  sun  was  set,  or  the  latter  evening  ;  and  verily  if  we 
may  give  credit  to  topographers,  Gibeah  was  almost  as  far  from 
Bethlem  (from  whence  the  Levite  came)  as  Jerusalem  was  from 
Eramaus ;  and  therefore  if  the  Levite  came  with  his  cumber  and 
concubine  so  many  miles  before  the  second  evening,  notwith- 
standing all  the  arguments  used  from  the  day  declining,  and 
that  it  was  toward  evening,  why  may  we  not  imagine  the  like 
of  these  disciples  at  Emmaus  much  more  ?  who  had  no  cumber, 
and  whose  joy  could  not  but  add  wings  to  a  very  swift  return  to  the 
eleven  before  the  second  evening,  notwithstanding  the  like  argu- 
ments here  used  in  Luke  xxiv.  29.  And  yet,  secondly,  suppose 
that  they  invited  our  Saviour  to  supper;  yet,  the  former  evening 
beginning  about  two  or  three  of  the  clock  in  the  afternoon,  our 
Saviour  miglit  stay  some  time  to  eat  with  them,  and  yet  they  be 
timely  enough  at  Jerusalem  before. the  second  evening;  for  sup- 
pose our  Saviour  staid  an  hour  with  them,  or  more,  after  two  or 
three  of  the  clock  ;  yet,  if  a  strong  man  may  walk  ordinarily 
three  miles  an  hour,  why  might  not  the  tidings  of  this  joyful 
news  make  them  double  their  pace,  whether  on  foot  or  horse- 
back, (no  mention  is  made  of  either.)  and  so  be  there  within  an 
hour  and  half,  or  thereabout,  before  the  second  evening  could 
come  ? 

Thesis  6L  And,  although  our  Saviour  appeared  to  them 
when  the  doors  were  shut,  yet  it  is  not  said  that  the  doors  were 
shut  because  it  was  night,  but  for  fear  of  the  Jews  and  their 
pursuivants;  that  they  might  not  rush  in  suddenly  upon  them, 
which  they  might  do  in  the  day  as  well  as  in  the  night ;  and 
though  this  was  a  poor  safeguard  from  their  euemies,  yet  it  was 


23G  THE    BEGINNING    OF    THE    SABBATH. 

some,  and  the  best  whicli  they  had,  or  at  least  could  think  of  at 
such  a  time  ;  and  if  our  Saviour  came  to  ihem  when  they  were 
at  supper,  (Mark  xvi.  14,)  and  if  the  ordinary  time  of  the  Jews' 
supper  was  a  little  after,  or  about  sunset,  (as  might  be  demon- 
strated,) then  the  second  evening  was  not  as  yet  begun  ;  no,  not 
when  Christ  came,  much  less  before  the  other  two  came,  who 
were  there  from  P^mmaus  before. 

Tliesis  62.  It  is  said,  by  some,  that  if  it  was  not  very  late, 
then  the  arguments  of  the  disciples  to  persuade  Christ  to  stay 
were  weak  ;  but  it  seems  (say  they)  they  were  strong,  because 
it  is  said  "  they  constrained  hira  ; "  but  we  know  that  much 
affection  w^ill  sometimes  urge  a  weak  argument  very  far,  for 
stay  of  some  special  friend  ;  and  when  arguments  will  not  pre- 
vail, it  will  hold  them  and  constrain  them  by  force  ;  and  thus  it 
seems  the  disciples  dealt  with  our  Saviour  ;  their  constraining 
him  was  not  so  much  by  force  of  ai'gument  as  violence  and 
force  of  love,  for  so  the  words  in  the  original  (nuQuSiudui'io) 
properly  signifies  ;  and  hence  it  seems  that  there  was  day  enough 
above  head  to  travel  farther  in  ;  otherwise  what  need  such  vio- 
lent persuasions  to  stay  with  them  ?  and  for  any  to  say  that  the 
parallel  of  the  Levite's  father's  persuasions  to  stay,  upon  weak 
grounds,  is  not  the  same  with  this,  because  his  arguments  might  suit 
well  not  to  begin  a  long  journey  when  it  was  past  noon,  which 
was  the  case  there ;  but  it  is  a  reason  of  no  force  to  persuade  to 
go  farther  when  a  man  is  in  a  journey  already,  which  is  the  case 
here.  I  say  this  answer  is  against  the  practice  of  love  in  com- 
mon experience  ;  men  weary  in  their  journey  may  stand  in  more 
need  of  persuasions  to  stay  than  they  that  have  not  begun  to 
travel  at  all ;  nor  was  the  Levite's  journey  long  from  Bethlem  to 
Gibeah. 

lliesis  63.  Nor  is  it  an  argument  of  any  weight,  from  John 
xxxix.  1,  because  the  two  disciples  are  said  to  abide  with  Christ 
that  day,  that  therefore  the  night  following  did  belong  to  that 
day,  (they  staying,  as  it  is  supposed,  all  night,)  and  consequently 
that  the  day  begins  in  the  morning  ;  for  these  disciples  coming 
to  Christ  at  the  tenth  hour,  or  four  of  the  clock  iii  the  afternoon, 
there  were  then  two  hours  remaining  until  night,  (the  Jews'  ar- 
tificial day  continuing  from  six  to  six,)  within  wliich  time  our 
Saviour  (who  can  do  much  work  in  a  small  time)  might  suffi- 
ciently instruct  them  (for  that  time)  within  the  space  of  two 
hours  ;  and  why  might  they  not  depart  before  the  night  came, 
and  so  stay  with  him  only  so  short  a  time  ?  And  yet,  if  they 
did  stay  that  night,  they  might,  notwithstanding,  be  said  to  stay 
that  artificial  day  only,  without  reference  to  any  night  before  or 


THE    BEGINNING    OF    THE    SABBATH.  237 

after,  or  to  any  part  of  the  morning  following  that  night,  when 
it  is  probable  they  departed,  if  they  did  stay  with  him  all  that 
night. 

Thesis  G4.  Those  who  think  that  Paul  would  never  have 
preached  till  midnight,  (Acts  xx.  7,)  if  that  night  had  not  been 
part  of  the  Sabbath  which  began  the  morning  before,  much  less 
would  he,  after  this  long  sermon,  have  communicated  with  them 
in  the  sacrament,  (ver.  11,)  unless  it  had  been  the  Sabbath  day, 
may  do  well  to  consider  these  things  :  — 

1.  That  the  cause  of  taking  in  so  much  of  the  night  following 
for  preaching  till  midnight  was  extraordinary,  viz.,  Paul's  early 
departure  never  to  see  their  faces  more,  and  to  say  that  if  this 
night  was  no  part  of  the  Sabbath,  it  was  then  unreasonable  to 
hold  them  so  long  at  it,  is  an  assertion  which  wants  reason,  if  we 
do  but  consider  the  shortness  of  his  time,  the  largeness  of  Paul's 
heart,  speaking  now  for  his  last,  and  the  sweetness  of  their  affec- 
tions as  might  easily  enable  them  to  continue  till  midnight 
and  upward,  with  cheerfulness,  and  without  thinking  the  duty 
tedious  and  unreasonably  long.  Paul  therefore  might  begin  his 
sermon  some  part  of  the  daylight,  which  was  part  of  the  Sabbath 
day,  and  continue  it  till  midnight  following,  and  yet  this  night  be 
no  part  of  the  Christian  Sabbath,  because  it  was  an  extraordinary 
cause  which  pressed  him  hereunto. 

2.  That  there  is  nothing  in  the  words  which  will  evince  the 
Sabbath  to  continue  so  long  as  Paul's  sermon  did ;  for  suppose 
those  who  begin  the  Sabbath  at  evening,  that  it  should  be  said 
of  such,  that  being  met  together  the  first  day  of  the  week  to 
break  bread,  their  teacher,  being  to  depart  on  the  morrow, 
preached  unto  them,  and  continued  his  speech  till  midnight ;  will 
this  argue  a  continuance  of  the  same  day  ?  No,  verily  ;  and  the 
like  reason  is  here. 

3.  That  the  Lord's  supper  might  be  and  was  administered  be- 
fore Paul's  sermon ;  for  there  is  a  double  breaking  of  bread  in 
the  text:  the  one  is  of  common  bread,  (ver.  11,)  after  Paul  had 
preached;  and  the  other  is  of  holy  bread  in  the  eucharist,  (ver. 
7  ;)  for  the  Syriac  calls  that  breaking  of  the  bread  which  is  men- 
tioned verse  7,  the  eucharist  or  Lord's  supper  ;  but  that  which 
is  mentioned  verse  11,  common  bread;  and  the  Greek  word 
yBvcrausro:  implies  as  much,  and  hence  also  it  is  spoken  of  one 
man  principally,  viz.,  that  when  he  had  broken  bread,  and  eaten, 
and  talked  a  long  time  till  break  of  the  day,  he  then  departed,  it 
being  some  ordinary  repast  for  Paul  after  his  long  preaching, 
and  before  his  long  journey,  and  is  not  therefore  any  sacramental 
eating ;  the  manner  of  which  is  wont  to  be  expressed  in  other 


238  THE    BEGINNING    OF    THE    SAIiBATH. 

words  than  as  tliey  are  here  set  down  ;  if,  therefore,  Paul's  ejiting 
(ver.  11)  was  common  bread,  it  can  not  be  then  affirmed  that  the 
eucharist  was  then  administered  after  sermon  at  midnight,  and  yet 
thej  partaking  of  the  sacrament  this  day,  (ver.  7,)  it  seems  there- 
fore that  it  was  administered  some  time  before  this  extraordinary 
course  of  preaching  began. 

Thesis  65.  Nor  will  it  follow  that  the  Sabbath  begins  in  the 
morning,  because  the  morning  is  set  before  the  night,  in  the 
psalm,  for  the  Sabbath,  (Ps.  xcii.  1,  2;)  for,  1.  The  scope  of  the 
Psalmist  is  not  to  set  forth  when  the  Sabbath  begins,  but  how  it 
is  to  be  sanctified  ;  and  that  is  not  only  by  showing  forth  the  lov- 
ing kindness  of  God  every  morning  or  daytime,  (for  that  per- 
haps many  will  readily  do,)  but  also  in  the  night,  when  men  may 
think  it  too  unseasonable  or  too  late,  and  therefore  in  a  holy  gra- 
dation from  the  less  to  the  greater,  he  first  makes  mention  of  the 
morning.  2.  The  Hebrew  word  for  every  night,  is,  in  the  nights  ; 
and  therefore  (suppose  that  this  psalm  is  specially  applicable  to 
the  Sabbath,  which  we  know  some  question)  yet  this  place  will 
as  soon  evince  the  Sabbath  to  begin  in  the  night  before  the  morn- 
ing, and  to  be  continued  in  sweet  affections  the  night  after,  as 
that  it  should  begin  in  the  morning,  and  be  continued  the  night  af- 
ter ;  so  that  this  place  will  not  clear  this  cause,  nor  is  there 
any  weight  in   such   kind  of  reasonings. 

Thesis  66.     Nor  will  it  follow  from  Levit.  vii.   15,  with  22, 

29,  30,  and  Ex.  xii.  10,  that  because  the  flesh  of  the  peace  offer- 
ings was  to  be  eaten  the  same  day,  and  nothing  to  be  left  until 
the  morning,  (something  like  this  being  spoken  also  of  the 
passover,)  that  the  day  therefore  began  in  the  morning  :  for  in 
Leviticus  there  is  a  double  commandment,  1.  To  eat  the  flesh  of 
their  peace  offerings  the  same  day ;  but  yet  because,  when  they 
have  eaten,  some  bones  and  offal  might  remain,  hence,  2.  They 
are  commanded  to  leave  nothing  till  the  morning,  which  doth  not 
argue  that  they  had  liberty  to  eat  it  as  long  as  they  might  keep 
it,  but  that,  as  they  had  liberty  no  longer  than  the  same  day  to  eat 
it,  so  nor  liberty  any  longer  than  the  next  morning  so  much  as  to 
keep  any  of  the  relics  of  it.  And  as  for  the  passover,  (a 
place  much  urged  by  some,)  they  were  to  kill  it  on  the  fourteenth 
day,  (Ex.  xii.  6,)  which  they  might  eat  the  night  following,  (ver. 
8,)  yet  so  as  to  leave  nothing  of  it  till  the  morning,  (ver.  10.) 
This  night  following  is  not,  therefore,  any  part  of  the  fourteenth, 
but  of  the  fifteenth  day  :  for  at  midnight  there  was  a  cry,  (ver. 

30,  31,)  and  this  night  they  went  from  Rameses  to  Succoth,  (ver. 
37,  with  46,)  and  this  time  is  expressly  called  the  morrow  after 
the  passover,  (Num.  xxxiii.  3  ;)  nor  is  there  any  inconvenience  or 


TllL    I'.K(;IN'MNG    OF    TIlK    SAl'.liATU.  230 

rule  broken  to  kill  the  pa.-^sover  upon  one  day,  and  continue 
eating  of  it  some  part  of  another,  the  passover  being  a  feast  of 
more  days  than  one. 

Thesis  07.  Nor  doth  it  follow  that  because  our  Saviour  tells 
Peter,  (Mark  xiv.  30  ;  Luke  xxii.  34.)  that  this  day,  even  this 
night,  (viz.,  of  the  passover,)  he  should  deny  him,  that  this  night 
therefore  was  any  part  of  the  precedent  day  ;  for  it  may  be  as 
fairly  interpreted  to  belong  to  tlie  day  following  that  night.  Nor 
is  it  necessary  to  determine  this  word  duf/  always  to  a  determi- 
nate time  of  twenty-four  hours,  of  which  the  night  was  a  part,  but 
only  of  a  special  season  of  time  :  for  so  it  is  frequently  figuratively 
taken  without  any  respect  to  a  day  of  twenty-four  or  twelve 
hours,  viz.,  for  a  special  season  of  time  wherein  some  special 
providence  of  God  doth  appear  and  is  put  into  execution,  as  Js. 
xxix.  18  and  xxv.  9,  and  xxvii.  1  ;  Ex.  xiv.  13  ;  1  Sam.  iv.  7,  8  ; 
2  Sam.  iv.  5,  7,  8. 

Thesis  G8.  It  answers  many  objections  produced  against  the 
beginning  of  the  day  in  the  evening,  for  the  morning,  to  consider 
that  the  word  dai/  is  frequently  taken  in  Scripture  for  an  artificial 
day,  and  that  the  word  morrow  frequently  signifies  a  new  artifi- 
cial day,  which,  in  respect  of,  and  reference  unto,  the  artificial  day 
going  before  or  following  after,  is  no  part  thereof,  but  as  the  prov- 
erb is,  to-morrow  is  a  new  day  ;  and  thus  it  is  taken,  John  xii. 
12  ;  vi.  22  ;  Acts  xxi.  7,  8  ;  1  Sam.  xiv.  24  ;  Acts  xxiii.  31, 
32  ;  2  Sam.  xi.  12,  13  ;  Ex.  x.  4,  13  ;  Deut.  xxi.  2'2,  23  ; 
Josh.  viii.  29,  and  x.  26;  Ex.  vii.  4,  11,  12,  17,  with  i.  G-13  ; 
Ex.  xiv.  ult.,  with  xxxiv.  2,  4,  28;  Deut.  ix.  9,  11.  Whence 
only  let  this  be  noted,  that  to  argue  from  hence,  that  to-morrow 
morning  or  to-morrow  daylight  is  the  beginning  of  the  natural 
day,  because  it  is  called  a  new  or  another  day,  is  not  solid ;  nor 
also  that  although  the  night  following  the  artificial  day  be 
not  frequently  called  to-morrow,  yet  sometimes  it  is  so  called,  (1 
Sam.  XXX.  17,)  where  the  evening  of  their  morrow  stopped  Da- 
vid, i.  e.,  that  night. 

Thesis  69.  There  are  some  who  confess  that  the  Jewish  Sab- 
bath began  at  the  evening  ever  since  the  creation  unto  the  time 
of  Christ's  resurrection  ;  but  now  they  tell  us  that  it  begins  in 
the  morning,  because  of  Christ's  resurrection,  (the  cause  of  it,) 
which  began  then  ;  so  that,  as  this  makes  the  change  of  the  day, 
so  it  makes  a  change  of  the  beginning  of  the  day  from  evening 
till  morning,  when  the  resurrection  of  Christ  began  :  but  the  fee- 
bleness of  this  opinion  will  appear  from  these  ensuing  consider- 
ations. 

Thesis  70.     1.    Consider.    That  the  foundation  of  this  opinion 


240  THE    BEGIKKING    OF    THE    SABBATH. 

iS  exceeding  rotten,  viz.,  that  the  day  must  not  begin  until 
that  work  which  occasions  the  change  doth  actually  exist. 
But  we  know  that  the  passover  began  before  the  work  which 
did  occasion  it  did  actually  exist,  viz.,  the  angels  passing  over 
the  Israelites  at  midnight,  {Ex.  xii.  29,  with  xii.  13, 14,  and  vi.  8  ;) 
indeed,  the  Christian  Sabbath  day  is  not  before  the  day  of  Christ's 
resurrection  ;  yet  the  beginning  of  this  day  may  be  before  the 
beginning  of  the  resurrection,  as  it  was  in  the  passover. 

2.  Consider.  That  if  any  of  the  evangelists  had  intended  a 
new  beginning  of  the  Sabbath  at  morning,  that  they  would  then 
have  set  down  the  exact  time  of  the  Lord's  resurrection  ;  but 
none  of  them  do  this ;  they  set  down  the  time  of  otli^r  things  to 
prove  that  Christ  was  risen,  but  not  the  exact  time  of  the  resur- 
rection, for  it  is  wholly  uncertain  ;  certain  it  is  that  it  was  before 
daylight  began  ;  for  Mary  came  and  found  him  risen  while  it  was 
yet  dark,  (John  xx.  1,)  and  how  long  he  was  risen  before,  who 
can  determine  ? 

3.  Consider.  That  if  Christ's  resurrection  began  the  Sabbath, 
so  that  in  that  moment  and  point  of  time  wherein  Christ  arose 
the  Christian  Sabbath  began,  then  Christ  could  not  lie  three 
days  in  the  grave  ;  for  either  he  lay  three  days  according  to  the 
Jewish  account,  beginning  the  day  at  evening,  and  then  the 
third  day  on  which  Christ  arose  (which  also  was  the  first  day) 
must  begin  at  evening,  as  we  j^lead  for,  or  else  he  must  lie 
three  days  according  to  the  new  account,  which  begins  the  third 
day  in  the  morning,  leaving  out  the  night  before  as  not  apper- 
taining to  any  part  of  the  week  before  or  after  ;  but  according  to 
this  reckoning  it  is  impossible  that  Christ  should  lie  three  days  in 
the  grave  ;  he  may  be  then  indeed  said  to  arise  the  third  day, 
but  not  to  lie  any  part  of  the  third  day,  because  lying  in  the 
grave  implies  some  time  of  continuance  therein  upon  the  third 
day  ;  but  how  could  this  be  when  they  say  that  the  moment  of 
Christ's  resurrection  began  the  day  of  our  Christian  Sabbath  ? 

4.  Consider.  If  the  Jewish  Sabbath  was  the  last  day  of  the 
week,  and  began  and  ended  at  evening,  then  the  Christian  Sab- 
bath must  either  begin  at  evening,  when  the  Jewish  Sabbath 
ended,  or  the  first  day  of  the  week  can  not  be  the  Christian  Sab- 
bath, but  only  a  part  of  the  first  day,  and  part  of  the  second  day  ; 
for  the  night  which  goes  before  the  Christian  Sabbath  either,  1,  they 
must  make  it  to  belong  to  the  Jewish  Sabbath,  and  then  that  Sab- 
bath must  be  sanctified  thirty-six  hours,  and  so  it  must  be  more  than 
a  day  which  is  sanctified,  which  is  absurd  ;  or,  2,  they  must  make 
it  belong  to  the  Christian  Sabbath,  and  then  they  can  not  make  it 
begin  in   the   morning ;  or,  3,  they  must  leave  it  out  from  all 


THE    CEGIXNING    OF    TIIF.    SABBATH.  241 

weekly  account,  and  so  take  in  the  night  following  (which  is  part 
of  the  second  day)  as  part  of  tlie  Sabbath. 

5.  Consider.  That  the  seventh  part  of  time  can  not  be  orderly 
given  to  God,  but  it  must  be  either  the  first  or  last  seventh,  (a3 
hath  been  shown ;)  and  the  morality  of  the  fourth  commandment 
can  not  be  observed  without  giving  to  God  either  of  these  ;  if 
therefore  the  Jewish  Sabbath  ended  at  even,  the  Christian  Sab- 
bath must  immediately  succeed  it,  and  begin  it  then,  or  else  a 
moral  rule  is  broken. 

«3.  If  the  Jewish  Sabbath  began  and  ended  at  even,  and  the 
Christian  Sabbath  began  at  morning,  what  must  becom.e  of  that 
night  which  is  between  them  both,  and  to  what  day  of  the  week 
must  it  belong?  If  any  say,  that  it  is  no  matter  whether  it  be- 
long to  any  or  no,  so  long  as  time  runs  on,  this  answer  will  not 
suffice ;  for  though  time  runs  on,  yet  what  orderly  time  is  there 
here  which  is  running  on  ?  Time  consists  of  years,  and  years  of 
months,  and  months  of  weeks,  and  weeks  of  days  ;  to  what  day  or 
what  week  then  must  this  night  belong  ?  They  that  maintain  this 
opinion  do  roundly  affirm  that  it  is  no  absurdity  to  leave  that 
one  night  out  from  w^eekly,  nor  as  pertaining  to  any  week  before 
or  after,  but  say  it  was  lost.  Alas  !  poor  forlorn  night,  that  art 
thus  strangely  forsaken  ;  what  a  strange  kind  of  night  is  this 
which  belongs  to  no  day  !  What  a  misshapen  lump  of  time  art 
thou,  and  yet  how  canst  thou  be  part  of  time,  that  art  part  of  no 
day,  but  only  (as  they  say)  of  time  flowing  and  running  on,  with- 
out head  or  foot,  week  or  day ! 

Thesis  71.  They  tell  us,  that  "in  Joshua's  time,  when  the  sun 
stood  still,  and  in  Hezekiah's  time,  when  the  sun  went  back,  that 
there  was  as  great  a  perverting  of  the  order  of  time  as  this  comes 
to ;  and  that  there  is  as  good  reason  to  alter  the  time  upon  such 
a  special  and  w^onderful  occasion  as  Christ's  resurrection,  as  there 
was  to  disorder  the  course  of  time  then  ;  "  but  the  weakness  of  this 
answer  may  appear  from  these  things  :  — 

1.  That  in  the  days  of  Joshua  and  Hezekiah,  there  was  no 
monstrous,  misshapen  piece  of  time  cut  out,  as  here  is  imagined  ; 
for  though  the  sun  stood  still,  suppose  about  twelve  hours  in 
Joshua's  time,  and  so  made  a  day  of  thirty-six  hours,  yet  these 
twelve  hours  were  part  of  that  day,  and  of  that  which  ordinarily 
makes  the  day,  viz.,  the  motion  of  the  sun  about  the  earth,  which 
is  ordinarily  once  in  twenty-four  hours,  only  the  Lord  stopped  it 
a  while,  and  so  made  it  a  longer  day,  and  yet  measured  by  the 
ordinary  measure  of  a  day,  viz.,  the  sun  compassing  the  earth ; 
which  this  night  is  not. 

VOL.  III.  21 


242  THE    KEGIKNING    OE   THE    SABBATH. 

2.  Though  some  part  of  the  weekly  time  Avas  changed  in  some 
respect,  yet  no  part  of  sacred  and  Sabbath  time  was  perverted 
by  either   the  sun's   standing   still,  or  its  going  back,  because,     l 
though  these  things  were  longer  than  ordinary,  yet  they  were     j 
but  ordinary  days  in  this  sense,  viz.,  because  there  was  no  more 

to  either  day  than  that  which  ordinarily  makes  a  day,  to  wit,  that 
space  of  time  wherein  the  sun  circularly  compasseth  the  whole 
earth.  For  though  a  seventh  part  of  time  be  morally  due  to  God, 
man  having  six  days  for  himself,  yet  this  is  to  be  understood  as 
each  day  is  measured  by,  and  made  up  of,  the  whole  complete 
motion  of  the  sun  circling  the  earth  :  now,  though  these  days  were 
longer  than  usual  in  those  famous  times,  yet  they  were  only  such 
days  as  w^re  made  by  this  motion  ;  and  hence  there  was  no 
change  or  perverting  of  the  time  of  the  Sabbath,  but  God  hath 
iiis  due  then  orderly.  But  here  we  must  make  a  new  and 
strange  beginning  of  time,  by  leaving  out  a  whole  night,  and 
denying  God  a  seventh  day,  according  to  ordinary  account  and 
reckoning,  and  must  fall  to  a  disorderly  beginning,  upon  pretense 
of  a  more  than  ordinary  occasion  ;  which  yet  we  see  was  not  so 
in  those  extraordinary  times  of  Hezekiah  and  Joshua.  i 

3.  In  the  days  of  Joshua  and  Hezekiah  there  was  some  neces-  * 
sity  of  prolonging  those  days,  and  that  in  a  course  of  providence, 
supposing  that  God  would  work  wonders  by  his  providence  ;  but 
what  necessity  is  there  to  begin  the  day  when  Christ  did  first 
arise  ?  for  this  action  falling  out  upon  the  first  day,  might  sanc- 
tify the  whole  day,  which  in  ordinary  course  should  have  begun 

at  evening ;  we  see  the  whole  fifth  of  November  is  sanctified, 
upon  an  occasion  which  happened  about  nine  or  ten  of  the  clock ; 
and  the  evening  of  the  passover  was  sanctified  before  the  angel 
passed  over  the  Israelites  at  midnight,  which  was  the  occasion  of 
the  sanctification  of  that  day :  what  need  or  necessity  was  there 
to  leave  a  whole  night  out  of  weekly  account,  and  lose  such  a 
part  of  precious  treasure  ? 

4.  It  was  for  the  manifestation  of  the  marvelous  glory  of  God 
in  the  eyes  of  all  the  world,  good  and  bad,  to  make  that  violation 
(as  it  were)  of  the  course  of  time  in  the  days  of  Joshua  and  Hez- 
ekiah ;  but  what  glory  doth  Christ  gain  in  the  eyes  of  others,  by 
making  the  day  to  begin  at  the  time  of  his  resurrection  by  the 
loss  of  the  whole  evening  before  out  of  the  account  of  weekly 
time  ?  Or  what  glory  doth  Christ  lose  if  he  should  begin  the 
day  at  evening  when  the  Jewish  Sabbath  ended,  whenas  the 
whole  day  thus  is  celebrated  and  sanctified  for  his  glory  in  re- 
spect of  his  resurrection  upon  this  day  ?     And  therefore  it  is  a 


THE    BEGINNIN(J    OF    THE    SABBATH.  243 

great  mistake  to  imagine  as  much  reason  for  the  viohition  of  the 
course  of  time  in  respect  of  Christ's  resurrection  (which  makes  so 
little  for  the  glory  of  Christ)  as  there  was  for  the  variation  of 
time  in  the  days  of  Joshua  and  Ilezekiah,  wliich  made  so  appar- 
ently, and  evidently,  and  exceedingly  for  the  glory  of  God,  and 
the  honor  of  those  who  were  types  of  Christ. 

lliesis  72.  To  say  that  there  is  a  necessity  of  beginning  the 
Christian  Sabbath  when  Christ  first  entered  into  his  rest,  (the 
first  moment  of  his  resurrection,)  because  the  Father  began  the 
Jewish  Sabbath  the  first  moment  of  his  rest  after  his  six  days' 
labor,  is  not  solid  nor  sound ;  for  there  was  a  necessity  for  God 
the  Father  to  begin  his  rest  at  the  end  of  his  work  ;  otherwise  a 
moral  rule  had  not  been  observed,  viz.,  that  a  seventh  part  of 
time  be  sanctified ;  for  six  days  being  finished  in  creating  the 
world,  there  was  now  a  necessity  of  sanctifying  the  seventh  day 
wherein  his  rest  began,  lest  a  moral  rule  should  be  exemplarily 
broken  ;  but  there  was  no  such  necessity  here ;  for  the  whole 
evening  of  the  first  day  may  be  sanctified  upon  occasion  of 
Christ's  rest  on  some  part  of  that  day,  and  no  moral  rule  broken 
hereby ;  nay,  there  had  been  a  moral  rule  broken  if  the  Chris- 
tian Sabbath  had  not  begun  upon  this  evening ;  because  hereby 
God  should  have  lost  a  Sabbath  day  wdthin  the  compass  of  seven 
days  as  they  are  measured  by  the  sun ;  and  this  is  directly  cross 
to  the  morality  of  the  fourth  command ;  for  if  a  whole  night  be 
lost,  (as  these  men  reckon,)  only  time  flow^s  on,  (they  say,)  then 
it  must  be  full  seven  days  and  a  half  before  God  have  a  Sabbath 
to  begin ;  and  this  absurdity  in  the  course  of  time,  I  believe,  will 
not  be  found  in  Joshua's  time,  nor  in  altering  the  beginning  of 
the  year  in  Moses'  time,  (Ex.  xii.,)  for  no  moral  rule  was  in- 
trenched upon  by  these  and  such  like  alterations. 

Thesis  73.  It  is  an  ungrounded  assertion  to  say  that  the  rea- 
sons of  the  change  of  the  day  are  the  same  for  the  change  of  the 
beginning  of  the  day;  for,  1.  There  was  a  type  affixed  (as  hath 
been  shown)  to  that  Jewish  Sabbath;  but  I  never  yet  heard  of 
any  type  in  respect  of  the  beginning  of  the  Sabbath.  2.  Divine 
will  and  institution  changed  the  day,  and  that  according  to  a 
moral  rule,  viz.,  that  God  hath  one  day  in  seven  given  him  ;  but 
God  could  not  begin  the  Sabbath  with  excluding  the  evening  be- 
fore Christ  arose  without  breach  of  this  rule,  as  hath  been  shown. 
The  day  might  be  kept  and  changed  without  breach  of  that  rule, 
but  the  beginning  could  not  be  changed  but  there  would  necessa- 
rily follow  some  breach  thereof. 

Tliesis  7-i.  To  tliink  that  the  Sabbath  must  needs  begin  in 
the  morning,  because  we  read  not  expressly  after  Christ's  resur- 


244:  THE    BEGINNING    OF   THE    SABBATH. 

rection,  that  the  night  should  belong  to  the  day  following,  nor  is 
there  any  instance  thereof  as  in  the  Old  Testament,  and  before 
Christ's  resurrection,  it  may  be  (they  confess)  undeniably  so 
found,  —  I  say,  to  think  the  Sabbath  must  begin  in  the  morning, 
upon  this  ground,  is  somewhat  like  to  his  conceit,  who  finding  in 
tlie  Old  Testament  that  the  seventh  day  is  to  be  sanctified,  but 
not  finding  this  expression,  after  Christ's  resurrection,  hence  he 
thought  there  was  now  no  seventh  day  to  be  sanctified.  Those 
who  can  answer  this  objection  may  know  how  to  answer  thereby 
their  own  argument  for  the  beginning  of  it  at  morning,  which  is 
just  like  unto  it;  if  indeed  there  were  clear  scriptures  for  the 
beginning  of  it  at  morning  in  the  New  Testament,  and  none  to 
show  the  beginning  of  it  at  evening,  the  argument  had  much 
weight ;  but  this  hath  not  yet  appeared.  Old  Testament  evi- 
dences are  not  apocrypha  proofs  in  moral  matters  in  these  men's 
consciences  who  thus  argue  for  the  morning. 

Thesis  75.  To  argue  the  beginning  of  the  Sabbath  at  morn- 
ing, from  the  congruity  and  fitness  of  the  season  for  holy  time 
rather  than  evening,  is  no  way  fair  or  rational ;  for,  1.  There 
may  be  as  much  said  (perhaps  more)  for  the  fitness  and  congru- 
ity of  the  evening,  if  this  arguing  were  evicting ;  but  we  know 
the  ground  of  all  superstition  hath  been  human  wisdom,  which 
puts  out  the  eagle's  eyes  when  it  goes  about  to  mend  them  ;  and 
when  it  would  better  God's  worship  by  goodly  seemings  and  trap- 
pings, it  then  destroys  it,  at  least  corrupts  it ;  this  only  may  be 
said,  that  just  as  we  lie  down  with  our  hearts  over  night,  so  we 
find  them  commonly  in  the  morning ;  the  beginning  of  the  Sab- 
bath at  evening  will  force  us  in  conscience  to  lie  down  over  night 
with  Sabbath  liearts,  which  marvelously  prepares  for  the  receiv- 
ing of  Sabbatli  blessings  the  day  ensuing. 

Thesis  76.  If,  therefore,  the  Sabbath  doth  not  begin,  neither 
according  to  the  custom  of  civil  nations,  nor  at  midnight,  nor 
morning,  what  time,  then,  must  it  begin  at  (from  any  color 
of  Scripture)  but  only  in  the  evening?  At  evening,  therefore, 
after  the  setting  of  the  light  of  the  body  of  the  sun,  wherein  dark- 
ness begins  to  be  predominant  over  the  light,  the  Sabbath  begins 
now,  as  the  Jewish  Sabbath  began  in  former  times ;  and  here  let 
me  say  that  Old  Testament  proofs  may  be  in  this,  as  in  many 
other  things.  New  Testament  rules. 

Thesis  11.  If  the  Jewish  Sabbath  did  begin  and  end  at  even- 
ing, which  was  the  last  day  of  the  week,  then  the  Christian 
Sabbath  the  first  day  of  the  week,  which  immediately  succeeds 
the  last,  is  to  begin  at  evening  also ;  if  the  Sabbath  in  the  first 
institution    began    at  evening,  why    should   not    the    Christian 


TlIK    Iii:01NNI.\«i      OF    TIIK    SABBATH.  245 

Sabbath  be  conformed  as  near  as  may  l)e  to  the  first  institution  ? 
But  we  see,  out  of  Gen.  i.,  that,  as  all  other  days  began  at 
the  evening  or  dark  night,  so  it  was  not  orderly  or  possible,  ac- 
cording to  the  moral  rule  God  acted  by,  that  the  Sabbath  should 
begin  upon  any  other  time  than  the  evening;  nor  is  it  improbable 
but  that  P^zekiel  foretells  this,  that  in  the  Christian  church,  as 
the  gate  for  the  Sabbath  should  not  be  shut  until  the  evening, 
(Ezek.  xlvi.  1,  2.)  so,  by  just  proportion,  the  time  for  opening 
of  it  was  the  evening  before,  when  the  Sabbath  began. 

Thesis  78.  Now,  although  some  deny  the  beginning  of  the 
Sabbath  in  Gen.  i.  to  be  in  the  evening,  (deceiving  themselves 
and  their  readers  with  the  ambiguity  and  various  acceptation  of 
the  words  evening  and  morning,)  yet  this  is  most  evident,  that 
the  first  day  began  with  night,  or  darkness,  which  is  called  night, 
(Gen.  i.  4,  o,)  and  consequently  ended  with  daylight ;  let  even- 
ing and  morning,  therefore,  be  taken  how  they  will,  yet  it  is 
sutlicient  to  prove  that  which  we  aim  at,  viz.,  that  as  the  first 
day  began  with  night,  and  ended  at  the  end  of  daylight,  so  by 
just  consequence  every  other  day  did,  even  the  Sabbath  itself, 
Avhich  still  begins  the  beginning  of  night,  which  is  all  that  which 
we  mean  by  evening  when  we  say  that  it  begins  then  ;  which 
also  the  Koly  Ghost  calls  darkness,  which  darkness  (Gen.  i.  2) 
he  calls  night,  (ver.  5,)  and  which  night  is  all  one  with  evening. 

Thesis  79.  And  if  the  natural  (which  some  call  civil,  others 
the  compound)  day  began  first  in  the  evening,  then  surely  it  con- 
tinued so;  or,  if  not,  then  this  disorderly  practice  should  have 
been  regulated  again,  according  to  the  first  pattern,  as  the  abuses 
crept  into  the  Lord's  supper  were  by  Paul,  (1  Cor.  xi.  23,)  and 
as  errors  about  marriage  were  by  our  Saviour,  telling  them  that 
ah  initio  non  fuit  sic. 

Thesis  80.  Nor  should  it  be  a  wonder  why  the  wise  Creator 
should  begin  time  with  darkness,  or  the  less  noble  part  of  the 
day,  no  more  than  why  the  Lord  should  begin  the  world  with  a 
rude  and  confused  chaos  before  a  glorious  world ;  the  progress 
of  his  wisdom  in  making  the  whole  world  being  for  the  most  part 
from  more  imperfect  things  to  perfect,  from  the  chaos  to  beauty, 
from  the  servants  and  furniture  to  man,  the  lord  and  master  of 
this  great  house  ;  and  so  here,  from  darkness  to  light :  the  Sab- 
bath also  being  a  day  of  rest,  was  it  not  most  proper  to  begin  it 
then,  when  man  begins  his  rest,  which  is  the  night  ?  when  also 
God  began  rest  from  his  work  in  the  first  creation. 

2'hesis  81.     Some  conceive  by  the  evidence  of  the  text,  that 
darkness  was  before  light,  yet  wrestle  with  their  wits  to  make  it 
21  * 


246  THE    BEGINNING    OF    THE    SABBATH. 

neither  part  of  the  night  nor  part  of  time,  but  only  punctum  tern- 
pan's,  and  by  this  shift  would  make  the  first  day  to  begin  in  the 
morning  light. 

Thesis  S'2.  But  was  ever  any  punctimi  temporis  (which  is 
thought  to  be  no  part  of  time)  called  by  the  name  of  night,  as 
this  darkness  is?  (Gen.  i.  4,  5,  with  ii.)  Was  the  world  made 
in  six  days,  and  is  there  a  heaven  and  earth  made  within  the 
time  of  this  darkness,  and  yet  this  time  of  darkness  to  be  no  part 
of  time,  but  only  a  mathematical  point,  but  no  real  part  of  suc- 
ceeding time  ?  Zanchy  long  since  hath  largely  confuted  and 
crushed  this  egg  shell,  where  the  reader  may  look ;  there  was 
not  indeed  any  celestial  motion  of  the  heavens  to  measure  this 
time  by,  (for  Master  Weemes  objects  tempus  est  mensura  motus,) 
but  by  this  argument  there  was  no  time  till  the  fourth  day,  when 
the  sun  and  stars  were  created,  nor  is  time  properly  mensura  mO' 
tus,  but  as  eternity  is  the  indeterminate  duration  of  a  thing  to- 
gether, so  time  is  the  determinate  duration  of  things  by  succes- 
sion ;  which  was  evidently  since  time  began  on  the  first  moment 
of  creation. 

Thesis  83.  Others,  v/ho  acknowledge  this  first  darkness  to  be 
part  of  time,  yet  will  not  have  it  to  be  part  of  the  nighttime, 
because  light,  (the  habit,)  they  say,  must  go  before  darkness,  (the 
privation,)  because  also  this  first  darkness  is  not  so  called  night, 
l3ut  the  separated  darkness,  (Gen.  i.  3,)  when  God  separated  the 
light  into  one  hemisphere,  and  darkness  into  another. 

Thesis  84.  But  this  arguing  is  almost  against  the  express  let- 
ter of  the  text,  (Gen.  i.,)  wdierein  it  is  most  evident  that  light 
was  created  after  darkness  had  been  some  time  upon  the 
face  of  the  deep  ;  Avhich  darkness  can  not  be  part  of  the  day- 
light, no  more  than  blindness  is  a  part  of  sight,  and  therefore  is 
a  part  of  the  night,  before  this  conceived  separated  darkness 
could  exist.  Beside,  the  separation  of  darkness  from  light  doth 
not  make  any  new  darkness  which  is  a  new  denominated  dark- 
ness, but  is  the  same  darkness  which  was  at  first,  only  the  sepa- 
ration is  a  new  placing  of  it,  but  it  gives  no  new  being  to  it. 

Thesis  85.  Suppose  also  that  light  and  darkness  are  contra- 
ria  privantia  ;  yet  it  is  not  true,  either  in  philosophy  or  divinity, 
that  the  habit  must  always  actually  go  before  the  privation  in  the 
same  subject ;  for  the  privation  may  be  first  if  it  be  in  suhjecto  ca- 
paci ;  i.  e.,  in  a  subject  capable  of  the  habit ;  for  silence  maybe 
before  speech  in  a  man,  and  blindness  and  deafness  in  a  man  who 
never  saw  nor  heard  a  word,  because  man  is  a  subject  capable 
of  both  ;  and  so  here  darkness  might  be  before  light,  because  this 
subject  of  the  first  matter  was  capable  of  both. 


THE    BFX.INNING    OF    THE    SABBATH.  247 

Thesis  86.  Nor  is  it  true  in  divinity  that  the  darkness  and 
light  were  at  first  separated  into  two  hemispheres ;  or  if  tliey 
were,  yet  what  orthodox  writer  affirms  that  the  supposed  sepa- 
rated darkness  only  is  called  night  ? 

Thesis  87.  For  look,  as  the  darkness  did  overspread  the 
whole  chaos  and  all  the  dimensions  of  it  at  the  same  time,  why 
might  not  the  light,  the  hahit,  be  extended  as  tar  as  was  the  pri- 
vation before,  and  that  at  the  same  time?  there  being  no  globe, 
or  dense  body  of  earth  and  water,  (existing  as  now  they  do.)  at 
that  time  created,  and  consequently  no  opaque  and  solid  body  to 
divide  between  light  and  darkness,  and  so  to  separate  them  into 
two  hemispheres,  as  by  this  means  it  is  at  this  day,  unless  we  im- 
agine miracles  without  necessit}-,  and  that  God  then  miraculously 
did  it  when  there  was  no  necessity  of  it.  For  the  element  of 
fire  being  figuratively  called  light,  it  being  (as  Junius  shows) 
proprietas  essentialis  ignis,  being  also  created  in  the  superior 
part  of  the  vast  chaos,  might  therefore  be  cast  down  by  a  mighty 
hand  of  God  (there  being  no  ordinary  means  of  sun  or  stars  yet 
created  to  do  it)  into  all  the  inferior  chaos,  and  so  make  day. 
And  the  ascending  of  this  light  upward  again  might  make  it  to  be 
night ;  and  therefore,  although  God  separated  between  light  and 
darkness,  yet  this  separation  seems  to  be  rather  in  respect  of  time 
than  in  respect  of  place,  or  two  hemispheres  ;  for  the  light,  when 
it  was  cast  down,  separated  and  scattered  the  darkness,  and  so 
excluded  it,  so  that  when  there  was  light,  there  was  no  darkness ; 
when  darkness,  there  was  no  light ;  and  thus  they  succeeding 
and  excluding  one  another,  the  Lord  is  said  to  separate  them  one 
from  another,  but  not  into  two  imagined  hemispheres,  by  which 
imagination  of  two  hemispheres  it  will  be  also  very  diflicult  to  set 
down  when  it  was  day  and  when  it  was  night,  at  this  time  of  the 
creation  ;  because,  in  respect  of  one  part  of  the  chaos,  it  might 
be  called  day,  in  respect  of  the  other  hemisphere  of  the  chaos  it 
might  be  called  night ;  and  therefore  it  seems  more  suitable  to 
the  truth  that  the  descending  of  the  light  made  day  throughout  the 
whole  chaos  remaining,  and  the  ascending  of  it  to  its  proper  place 
successively  made  night ;  which  as  it  answers  many  curious  ques- 
tions about  the  nature  and  motion  of  this  light,  so  it  yields  a 
more  than  probable  argument,  that,  if  the  daylight  continued 
twelve  hours,  (which  none  question,)  why  should  not  each  night 
continue  as  long?  and  therefore  that  the  first  darkness  did 
continue  such  a  time  before  the  creation  of  the  light. 

Thesis  88.  But  suppose  this  local  separation  into  two  hemi- 
spheres was  granted,  yet  it  will  not  follow  from  hence  that  this 
separated  darkness  guly  i^  <?alled  night,  and  that   the   darkness 


248  THE    BEGINNING    OF    THE    SABBATH. 

before  was  no  part  of  it ;  for  if  the  clay  and  night  began  at  the 
imagined  division  of  light  and  darkness,  then  (this  division  being 
in  an  instant  of  time)  neither  could  the  day  be  before  the  night, 
nor  the  night  before  the  day,  but  both  exist  and  begin  together ; 
and  then  it  will  follow  that  the  beginning  of  the  first  day  was 
neither  in  the  morning  nor  evening,  in  darkness  nor  light,  in 
night  nor  day ;  but  that  it  began  in  the  morning  and  evening, 
daylight  and  dark  night,  together;  which  is  too  gross  for  any 
wise  man  to  affirm,  nor  would  the  God  of  order  do  it.  Again  : 
if  the  first  darkness,  which  was  preexistent  to  this  hemispherical 
light  and  darkness,  was  no  part  of  the  night,  then  much  less  was 
it  any  part  of  the  first  dayhght,  and  so  no  part  of  the  natural 
day ;  which  if  any  should  atfirm,  they  must  deny  the  creation  of 
the  world  in  six  days ;  for  it  is  evident  that  the  heavens  and 
earth  were  made  in  the  time  of  the  first  darkness. 

Thesis  89.  To  say  that  this  first  darkness  was  part  of  the 
morning,  and  did  belong  to  the  morning  light,  as  now  some  time  of 
darkness  in  the  morning  is  called  morning,  and  therefore  is  called 
the  womb  of  the  morning,  (Ps.  ex,  2,)  is  a  mere  shift  to  prove 
the  beginning  of  time  to  be  in  the  morning,  and  an  evasion  from 
the  evidence  of  truth.  For,  1.  This  first  darkness  must  either 
be  the  whole  night,  consisting,  as  the  light  did,  of  about  twelve 
hours,  and  then  it  can  not  possibly  be  called  morning,  or  belong 
thereunto  ;  or  it  must  be  part  of  the  night,  and  that  which  came 
after  the  light  another  part  of  it,  and  then  we  may  see  a  monstrous 
day,  which  hath  part  of  its  night  before  it,  and  part  after  it ;  be- 
side, it  is  contrary  to  the  text,  wdiich  makes  the  whole  morning 
together,  and  the  whole  evening  together,  the  whole  daylight 
together,  and  so  the  whole  night  together.  2.  That  darkness 
which  by  an  improper  speech  we  make  to  belong  to  the  morning, 
in  our  ordinary  account,  is  the  latter  part  of  the  night,  or  of  the 
darkness ;  but  we  read  not  in  all  the  Scripture,  nor  is  it  suitable 
to  any  solid  reason,  to  make  the  first  beginning  of  night  or  dark- 
ness as  part  of  the  morning.  Now,  this  first  darkness  (which  is 
the  beginning  of  darkness)  is  called  night,  at  least  is  the  begin- 
ning of  night,  and  therefore  can  not  be  called  morning,  but  even- 
ing rather,  as  we  usually  call  the  first  beginning  of  darkness 
after  daylight. 

Thesis  90.  That  express  commandment  (Lev.  xxiii.  32) 
to  celebrate  the  ceremonial  Sabbath  from  even  to  even,  doth 
strongly  prove  the  beginning  of  the  moral  Sabbath  at  the  same 
time  ;  for  why  else  is  it  called  a  Sabbath  of  rest,  but  because  it 
is  to  be  spent  in  duties  of  humiliation,  as  the  other  Sabbath  in 
duties  suitable  to  the  nature  of  it  ?  and  hence  the  Lord's  pare  is 


THE    BEGINNING    UF    THE    SABBATH.  '2i0 

greatly  exact  herein,  1.  That  no  servile  Avork  be  done,  because 
it  is  a  Sabbath,  (ver.  31,  32;)  2.  That  it  be  spent  and  sancti- 
fies:! from  even  to  even,  (meaning,)  like  as  you  do  your  weekly 
Sabbaths.  And  hence  the  Lord  saith  not,  You  shall  celebrate 
your  day  of  atonement  from  even  to  even,  but  (the  Lord  usually 
wrapping  up  arguments  in  his  words)  //our  Sabbath  ;  as  if  he 
should  say,  You  would  account  it  a  profane  thing  not  to  celebrate 
your  ordinary  weekly  Sabbath  from  even  to  even,  or  to  do  any 
servile  work  on  that  day  ;  this  day  is  a  Sabbath,  and  therefore 
you  must  sanctify  it  ironfeven  to  even,  and  therefore  do  no  ser- 
vile work  herein. 

ITiesis  91.  To  imagine  (as  some  do)  that  '"the  ordinary  Sab- 
bath began  at  another  time,  because  here  God  makes  a  new 
command,  that  it  be  from  even  to  even,  in  opposition  to  the  other 
Sabbaths  beginning,  and  that  otherwise  it  had  been  enough  to 
say,  Y"ou  shall  celebrate  this  day  as  a  Sabbath  ; "  one  may  from 
the  same  ground  imagine  that  in  other  Sabbaths  they  might  do 
any  servile  work,  because  here  also  they  are  forbidden  it ;  for  it 
may  be  as  well  said,  that  otherwise  it  had  been  enough  to  say, 
You  shall  sanctify  this  day  as  you  do  other  Sabbaths  :  here, 
therefore,  is  no  new  institution  of  time  from  the  beginning  of  the 
Sabbath,  but  of  a  new  ordinance,  together  with  the  application 
of  time  according  to  common  and  ordinary  account ;  and  the 
Lord  expresseth  from  even  to  even,  (which  makes  up  a  natural 
day,)  lest  man's  heart  (which  is  soon  weary  of  duties  of  humilia- 
tion) should  intej)ret  it  of  an  artificial  day,  to  prevent  which 
mistake  the  Lord  had  good  reason  to  set  the  distinct  bounds  of  it 
from  even  to  even. 

Thesis  92.  Nor  can  this  evening  be  fairly  interpreted  of  the 
former  even  before  sunset,  as  taking  in  that  also ;  for  this  even- 
ing is  to  begin  at  the  evening  of  the  ninth  day,  (ver.  32,)  which 
evening  of  the  ninth  day  is  not  the  evening  of  that  day  about 
two  or  three  of  the  clock,  —  for  the  tenth  day  only  is  called  the 
day  of  atonement,  (ver.  27,)  and  therefore  part  of  the  ninth  day 
is  no  part  of  the  atonement  day,  —  but,  as  Junius  well  expounds 
it,  at  the  evening  of  the  ninth  day,  puta  qua  nonus  dies  dejinit,  at 
that  nick  of  time,  which  is  the  communis  terminus  of  the  end  of 
the  ninth  day  and  beginning  of  the  tenth,  you  shall  then  cele- 
brate your  Sabbath;  which  curious  exactness  of  the  Lord  is 
partly  to  express  his  zeal  for  the  full  and  plenary  observation 
of  the  day,  that  he  may  not  lose  a  moment's  time  of  honor,  as 
also  to  show  what  care  they  should  have  of  holding  out  from  the 
first  point  to  the  last  period  of  that  Sabbath. 

Thesis  93.     And  therefore  it  is  a  groundless  deduction  from 


250  THE    BEGINNING    OF    THE    SABBATH, 

the  text  to  make  this  tlay  to  be  of  extraordinary  length,  and  so 
an  unfit  measure  for  our  ordinary  Sabbath,  And  to  say  that 
there  was  a  ceremony  in  beginning  this  day  at  even  is  but  ffratis 
dictum,  and  can  never  be  made  good,  unless  it  be  by  such  fetches 
of  wit  which  can  mold  the  plainest  history  into  the  image  of  a 
goodly  allegory,  a  most  impudent  course  of  arguing,  in  Austin's 
judgment  and  in  his  time. 

Thesis  94.  If  the  Sabbath  do  not  begin  at  CTeuing,  why  did 
Nehemiah  (an  exemplary  magistrate)  command  the  gates  to  be 
shut,  when  the  gates  of  Jerusalem  began  to  be  dark  before  the 
Sabbath?  (Neh.  xiii.  19.)  Was  it  not  lest  the  Sabbath  should 
be  profaned  that  night  by  bringing  in  of  wares  and  burdens 
through  the  gates,  as  well  as  in  the  ensuing  day  ?  Is  it  not  ex- 
pressly said  that  he  set  his  servants  at  these  gates  that  there 
might  be  no  burden  brought  in  upon  the  Sabbath  day  ?  Is  it  not 
expressly  said  that  he  set  the  Levites  to  keep  the  gates  to  sanc- 
tify the  Sabbath  day?  (ver.  19,  22.)  Now^  if  this  evening  was 
no  part  of  the  Sabbath,  how  could  they  then  be  said  to  sanctify 
the  Sabbath  thereby  ? 

Tliesis  95.  To  imagine  that  Nehemiah  did  this  to  prevent 
the  profaning  of  the  Sabbath  day  after,  is  as  if  a  man  should 
shut  his  doors  at  noon  against  such  thieves  as  he  knov>^s  will  not 
come  to  hurt  him  until  midnight  be  past.  It  would  be  weakness 
in  a  magistrate  to  take  away  any  considerable  part  of  the  week 
■which  God  allows  for  labor,  to  prevent  that  evil  on  the  Sabbath 
which  he  knows  he  is  sufficiently  able  to  prevent  at  the  approach 
of  the  day  itself ;  for  Nehemiah  might  easily  have  shut  the  gates 
in  the  morning,  if  the  Sabbath  had  not  begun  before ;  and  might 
have  better  done  it  than  to  cut  so  large  a  thong  out  of  the  week 
time  to  prevent  such  defilement  of  the  Sabbath  day. 

Thesis  9G.  When  therefore  the  gates  of  Jerusalem  began  to 
be  dark,  or^  as  Junius  renders  the  words,  quum  abicmbrareiititr 
portcB,  i.  e.,  when  they  were  shadowed  by  the  descent  of  the  sun 
behind  the  mountains  which  compassed  Jerusalem,  and  so  did 
cast  a  shadow  of  darkness  upon  the  gates  of  the  city,  somewhat 
sooner  than  in  other  places  less  mountainous,  this  shadow,  being 
no  part  of  the  dark  night,  is  truly  said  to  be  before,  or  (as  the 
Hebrew  is)  before  the  face  or  looking  out  of  the  Sabbath ;  for 
although  the  Sabbath  be  said  to  begin  at  sunset,  yet  it  is  to  be 
understood  not  of  the  setting  of  the  body  of  the  sun  visibly, 
but  of  the  light  of  the  sun  when  darkness  begins  to  be  predom- 
inant over  the  light,  and  men  are  forced  to  forsake  their  work : 
now,  just  before  this  Nehemiah  shut  the  gates,  at  the  common 
term  and  end  of  the  six   days'  labor,  and  the  seventh  day's 


THE    BKGINNING    OF    THE    SABBATH.  251 

rest ;  and  therefore  it  is  a  weak  objection  which  some  make,  to 
say  that  this  evening  was  not  part  of  the  Sabbath,  because  the 
gates  are  said  to  be  shut  before  the  Sabbath. 

Thesis  97.  It  is  said  the  women  who  prepared  spices  for 
our  Saviour's  body,  that  they  rested  the  Sabbath,  whieh  is  evi- 
dent to  be  in  the  evening  ;  and  this  they  did  not  superstitiously, 
(as  some  say.)  but  according  to  the  commandment.  (Luke  xxiii. 
63-5(3.)  If,  tlierefore,  these  women  began  to  rest,  according  to 
the  commandment  of  God,  upon  the  evening,  tlien  the  evening, 
by  tlie  same  commandment,  is  the  beginning  of  the  holy  rest  of 
the  Sabbath.  It  is  not  only  the  commandment  of  God  that  one 
day  in  seven  be  sanctified,  but  also  that  it  be  sanctitied  from  even 
to  even. 

Thesis  98.  Now  that  they  began  to  rest  in  the  evening,  is 
evident  from  these  considerations  :  — 

1.  That  our  Saviour  died  the  ninth  hour,  (Luke  xxiii.  44,  46,) 
which  was  about  three  of  the  clock  in  the  afternoon.  A  little 
after  this,  Joseph  begs  his  body,  and  takes  it  down,  because  it  was 
7jooau66aioy,  or  preparation  for  the  Sabbath,  (Mark  v.  42,)  in 
which  preparation  it  is  said  that  the  Sabbath  did  int(f,o)oy.s,  draw 
on,  shine  forth,  (Luke  xxiii.  34 :)  now,  this  shining  or  breaking 
forth  of  the  Sabbath  can  not  be  meant  of  the  daylight  morning 
shining  forth  ;  for  it  is  a  mere  dream  to  think  that  Joseph  should 
be  so  long  a  time  in  doing  so  little  work,  from  Saturday  in  the 
afternoon  until  the  next  morning  light  only  in  taking  of  Christ 
from  the  cross,  wrapping  him  in  linen,  and  laying  him  in  his  own 
sepulcher,  which  was  not  far  off,  but  near  at  hand  also.  (John 
xix.  42.)  The  shining  forth  of  the  Sabbath  also  stopped  the 
women  from  proceeding  to  anoint  Christ's  body,  after  they  had 
brought  their  spices  ;  and  therefore,  if  the  shining  forth  of  the  Sab- 
bath had  been  the  morning  after,  they  might  certainly  have  had 
sufficient  time  to  do  that  work  in  ;  the  shining  forth  therefore  of  the 
vSabbath  was  in  the  latter  evening  in  which  the  Sabbath  began  ; 
and  it  is  said  to  shine  forth  by  a  metaphor,  because  it  did  then 
iirst  appear,  or  draw  on  ;  or,  as  Piscator  and  sundry  others  tliink, 
because  about  that  time  the  stars  in  heaven,  and  the  lamps  and 
candles  in  houses,  began  to  shine  forth;  which  if  just  then  when 
darkness  is  predominant,  which  is  the  beginning  of  the  Sabbath 
at  evening  time. 

2.  If  that  evening  had  not  begun  the  Sabbath,  why  did  not  the 
women  (who  wanted  neither  conscience,  nor  affection,  nor  oppor- 
tunity) anoint  his  body  that  evening,  but  defer  it  until  the  night 
after  ?  What  could  stop  them  herein,  but  only  the  conscience 
of  the  commandment  which  began  the  Sabbath  that  evening? 


25f  THE  BEGINNING  OF  THE  SABBATH. 

3.  Either  the  Sabbath  must  begin  this  evening,  or  they  did  not 
rest  the  Sabbath  according  to  the  commandment ;  for  if  they 
began  to  keep  the  Sabbath  at  morning  light,  then,  if  they  rested 
according  to  the  commandment,  they  must  keep  it  until  the  morn- 
ing light  after ;  but  it  is  manifest  that  they  were  stirring,  and  in 
preparing  their  ointments  long  before  that,  even  in  the  dark  night 
before  the  light  did  appear,  as  hath  been  formerly  shown. 

Thesis  99.  Why  the  women  did  not  go  about  to  embalm 
Christ's  body  the  beginning  of  the  dark  evening  after  the  Sab- 
bath was  past,  but  staid  so  long  a  time  after  till  the  dark  morn- 
ing, can  not  be  certainly  determined  :  perhaps  they  thought  it  not 
suitable  to  a  rule  of  God  and  prudence  to  take  some  rest  and  sleep 
first,  before  they  went  about  the  said  work,  and  might  think  the 
morning  more  fit  for  it  than  the  dark  evening  before,  when  their 
sorrowful  hearts  and  spent  spirits  might  need  mercy  to  be  shown 
them,  by  taking  their  rest  a  while  first.  They  might  also  possi- 
bly think  it  offensive  to  others  presently  to  run  to  the  embalm- 
ing of  the  dead,  as  soon  as  ever  the  Sabbath  was  ended,  and 
therefore  staid  till  the  dark  morning,  when  usually  every  one 
was  preparing  and  stirring  toward  their  weekly  work. 

Thesis  100.  The  Lord  Christ  could  not  lie  three  days  in  the 
grave,  if  the  Sabbath  did  not  begin  at  evening ;  and  for  any  io 
affirm  that  the  dark  morning  wherein  he  arose  was  part  of  this 
first  day,  and  did  belong  thereunto,  is  not  only  to  overthrow  their 
own  principles,  who  begin  the  Sabbath  at  the  beginning  of  day- 
light morning,  but  they  also  make  the  beginning  of  the  Sabbath 
to  be  wholly  uncertain ;  for  who  can  tell  at  what  time  of  this 
dark  morning  our  Saviour  arose  ? 

Thesis  101.  It  is  true  there  are  soijie  parts  of  the  habitable 
world,  in  Russia,  and  those  northern  countries,  wherein  for  about 
a  month's  time  the  sun  is  never  out  of  sight :  now,  although  they 
have  no  dark  evening  at  this  time,  yet  doubtless  they  know  how 
to  measure  their  natural  days  by  the  motion  of  the  sun  ;  if,  there- 
fore, they  observe  that  time  which  is  equivalent  to  our  dark  even- 
ings, and  sanctify  to  God  the  space  of  a  day,  as  it  is  measured 
by  the  circling  sun  round  about  them,  they  may  then  be  said  to 
sanctify  the  Sabbath  from  even  to  even,  if  they  do  that  which  is 
equivalent  thereunto ;  they  that  know  the  east,  west,  south, 
north  points,  do  certainly  know  when  that  which  is  equiv- 
alent to  evening  begins,  which  if  they  could  not  do,  yet  doubtless 
God  would  accept  their  will  for  the  deed  in  such  a  case. 

Thesis  102.  If,  therefore,  the  Sabbath  began  at  evening  from 
Adam's  time  in  innocency  till  Nehemiah's  time,  and  from  Nehe- 
miah's  time  till  Christ's  time,  why  should  any  think  but  that 


THE    BEGINNING    OF    THE    SABBATU.  253 

where  the  Jewish  Sabbath,  the  last  day  of  the  week,  doth  end, 
there  the  Christian  Sabbath,  the  first  day  of  the  week,  begins  ? 
Unless  any  can  imajrine  some  type  in  the  beginning  of  the  Sab- 
bath at  evening ;  which  must  change  the  beginning  of  the  day, 
as  the  type  atiixed  did  change  the  day;  or  can  give  demonstra- 
tive reasons  that  the  time  of  Christ's  resurrection  must  of  neces- 
sity begin  the  Christian  Sabbath,  which  for  aught  I  see  can  not 
be  done.  And  therefore  it  is  a  groundless  assertion  that  "  the 
reasons  of  the  change  of  the  day  are  the  same  for  the  change  of 
the  beginning  of  it ;  and  that  the  chief  of  the  reasons  for  the  even- 
ing may  be  as  well  applied  against  the  change  of  the  day  itself, 
as  of  the  time  of  it.  But  sufficient  hath  been  said  of  this.  I 
sliall  only  add  this,  that  there  is  no  truth  of  Christ's,  but,  upon 
narrow  search  into  it,  hath  some  secret  knots  and  difficulties,  and 
so  hath  this  about  tlie  beginning  of  the  Sabbath ;  it  is  therefore 
humility  and  self-denial  to  follow  our  clearest  light  in  the  simpli- 
city of  our  hearts,  and  to  wait  upon  the  throne  of  grace  with 
many  tears  for  more  clear  discoveries  until  all  knots  be  unloosed. 
VOL.  III.  22 


THE 


SANCTIFICATION  OF  THE  SABBATH, 


Thesis  1.  The  word  Sabhath  properly  signifies,  not  common, 
but  sacred  or  holy  rest.  The  Lord  therefore  enjoins  this  rest 
from  labor  upon  this  day,  not  so  much  for  the  rest's  sake,  but 
because  it  is  a  medium,  or  means  of  that  holiness  which  the  Lord 
requires  upon  this  day ;  otherwise  the  Sabbath  is  a  day  of  idle- 
ness, not  of  holiness  ;  our  cattle  can  rest  but  a  common  rest  from 
labor  as  well  as  we  ;  and  therefore  it  is  man's  sin  and  shame 
if  he  improve  the  day  no  better  than  the  beasts  that  perish. 

Thesis  2.  And  as  the  rest  of  the  day  is  for  the  holiness  of  it, 
so  is  all  the  labor  of  the  week  for  this  holy  rest ;  that  as  the  end 
of  all  the  labor  of  our  lives  is  for  our  rest  with  Christ  in  heaven, 
so  also  of  the  six  days  of  every  week  for  the  holy  rest  of  the 
Sabbath,  the  twilight  and  dawning  of  heaven.  For  the  eighth 
commandment,  which  would  not  have  us  steal,  commands  us 
therefore  to  labor  for  our  families  and  comforts  in  all  the  seasons 
of  labor.  This  fourth  command,  therefore,  which  not  only  per- 
mits but  commands  us  to  labor  six  days,  must  have  another 
respect  in  commanding  us  to  labor,  and  a  higher  end,  which  can 
not  be  any  thing  else  but  with  respect  to  the  Sabbath  ;  that  as 
we  are  to  watch  unto  prayer,  so  we  are  to  work  unto  the  Sab- 
bath, or  so  work  all  the  week  day  that  we  may  meet  with  God, 
and  sanctify  the  Sabbath  day. 

Thesis  3.  As  therefore  the  holiness  of  the  Sabbath  is  moral 
because  it  is  the  end  of  the  day,  so  is  the  rest  of  the  Sabbath 
(the  immediate  means  to  that  end)  moral  also.  Look,  therefore, 
whatever  holy  duties  the  Lord  required  of  the  Jews,  which  were 
not  ceremonial,  the  same  duties  he  requires  of  us  upon  this  day ; 
so  whatever  rest  he  required  of  them  for  this  end,  he  exacts  of 
all  Christians  also. 

Thesis  4.  Those  that  make  the  Sabbath  ceremonial  imagine 
a  stricter  rest  imposed   upon  the  Jews  than  Christians  are  now 

254 


Tin:    SWrTIFICATION    OF    THE    SABBATH.  255 

l)o;ind  iijito,  because  they  place  the  ceremoniahiess  of  the  Sab- 
l)ath  in  tlie  strict  rest  of  it ;  but  we  are  bound  to  the  same  rest 
for  substance  of  it ;  and  the  ground  for  a  stricter  rest  than  we 
are  bound  unto  will  be  found  too  light,  if  well  pondered. 

Thesis  5.  For,  though  it  be  said  that  the  Jews  might  not 
bake,  nor  seethe  meat  upon  this  day,  (Ex.  xvi.  23,)  no,  nor  make 
a  lire  upon  it,  (E)x.  xxxv.  3,)  no,  nor  gather  sticks  upon  it,  with- 
out death,  (Num.  vi.  15,  30,)  —  all  which  things  Christians  now 
may  lawfully  do,  —  yet  none  of  these  places  will  evince  that  for 
which  they  are  alleged. 

Thesis  G.  For,  first,  it  is  not  said,  (Ex.  xvi.  23,)  Bake  and 
seethe  that  to-day  which  may  serve  you  next  day ;  but,  that  which 
remains,  (viz.,  which  is  not  sod  nor  baked,)  lay  it  up  until  the 
morning,  and  consequently  for  the  morrow  of  the  next  day, 
which  being  thus  laid  up,  I  do  not  find  that  they  are  forbidden 
to  bake  or  seethe  that  which  remains  upon  the  next  day ;  but 
rather,  if  they  must  use  it  the  next  day,  they  might  then  bake  it 
or  seethe  it  that  day  also,  as  they  did  that  of  the  sixth  day,  and 
without  which  tliey  could  not  have  the  comfortable  use  of  it  upon 
the  Sabbath  day.  Indeed,  it  was  as  lawful  to  grind  and  beat  the 
manna  in  mills  and  mortars,  mentioned  Num.  xi.  8,  upon  this 
day  as  now  to  thresh  and  grind  corn  this  day  ;  the  meal  there- 
fore, which  did  remain,  is  not  forbidden  to  be  baked  or  sod  upon 
this  dr.y ;  nor  would  God's  special  and  miraculous  providence 
appear  in  preserving  it  from  worms  and  stinking,  if  there  had 
been  any  baking  of  it  the  day  before,  and  not  rather  upon  the 
Sabbath  day. 

Thesis  7.  Although  also  they  were  forbidden  to  kindle  fire 
upon  this  day,  (Ex.  xxxv.  3,)  in'respect  of  some  use,  yet  they 
are  not  forbidden  so  to  do  in  respect  of  any  use  whatsoever. 
For  there  was  fire  kindled  for  the  Sabbath  sacrifices,  and  it  would 
have  been  a  breach  of  the  rule  of  mercy,  not  to  kindle  a  fire  for 
the  sick  and  weak  in  the  wilderness.  Nehemiah  also,  a  man 
most  strict  and  zealous  for  the  Sabbath,  yet  had  such  provision 
made  every  day  as  could  not  be  dressed  nor  eaten  without  some 
fire  upon  the  Sabbath  day,  (Neh.  v.  18 ;)  and  the  Sabbath  not 
being  a  fast,  but  a  feast  in  those  times  as  well  as  these,  hence  it 
is  not  unsuitable  to  the  time  to  have  comfortable  provisions  made 
ready,  provided  that  the  dressing  of  meat  be  not  an  ordinary 
hinderance  to  public  or  private  duties  of  holiness  upon  this  day, 
(Ex.  xii.  16 :)  this  kindling  of  the  fire  here  forbidden  must  there- 
fore be  understood  in  respect  of  the  scope  of  the  place,  viz.,  not 
to  kindle  a  fire  for  any  servile  work,  no,  not  in  respect  of  this 
particular  use  of  it.  viz.,  to  further  the  building  of  the  sanctuary 


256  THE    SAXCTIFICATION    OF    THE    SABBATH. 

and  tabernacle,  made  mention  of  in  this  chapter  ;  for  it  is  said, 
whosoever  shall  do  any  work  therein  (i.  e.,  any  servile  work,  which 
is  more  proper  for  the  week  time)  shall  be  put  to  death,  (ver, 
2  ;)  there  is,  therefore,  either  no  dependence  of  these  words  in 
the  third  verse  with  those  in  the  second,  or  else  we  must  under- 
stand it  of  kindling  fires  restrictively  for  any  servile  work,  which 
is  there  forbidden  not  only  the  Jews,  but  us  Christians  also. 

Thesis  8.  The  man  that  gathered  sticks  on  the  Sabbath  (Num. 
XV.  30)  was  put  to  death.  What !  for  gathering  of  sticks  only  ? 
Why  then  did  not  the  just  God  put  them  to  death  who  were  the 
first  offenders,  (and  therefore  most  fit  to  be  made  examples,)  who 
went  out  to  gather  manna  upon  this  day  ?  (Ex.  xvi.)  This  gath- 
ering of  sticks,  therefore,  though  little  in  itself,  yet  seems  to  be 
aggravated  by  presumption  ;  and  that  the  man  did  presumptuous- 
ly break  the  Sabbath,  and  therefore  it  is  generally  observed,  that 
this  very  example  follows  the  law  of  punishing  a  presumptuous 
transgressor  with  death  in  this  very  chapter  :  and  though  it  be 
said  that  they  found  a  man  gathering  sticks,  as  if  it  were  done 
secretly,  and  not  presumptuously,  yet  we  know  that  presump- 
tuous sins  may  be  committed  secretly  as  well  as  openly,  though 
they  are  not  in  so  high  a  degree  presumptuous  as  when  they  are 
done  more  openly  :  the  fear  of  the  law  against  Sabbath  breakers 
might  restrain  the  man  from  doing  that  openly  which  before 
God  was  done  proudly  and  presumptuously  ;  and  though  Moses 
doubted  what  to  do  with  the  man,  who  had  that  capital  law 
given  him  before  against  Sabbath  breakers,  yet  they  might  be 
ignorant  for  a  time  of  the  full  and  true  meaning  of  it,  which  the 
Lord  here  seems  to  expound,  viz.,  that  a  Sabbath  breaker  sinning 
presumptuously  is  to  be  put  to  ^ieath;  and  although  it  be  doubted 
whether  such  a  law  is  not  too  rigorous  in  these  times,  yet  we  do 
see  that  where  the  magistrate  neglects  to  restrain  from  this  sin, 
the  Lord  takes  the  magistrate's  work  into  his  own  hand,  and 
many  times  cuts  them  off  suddenly  who  profane  his  Sabbath 
presumptuously  ;  and  it  is  worth  inquiring  into,  whether  pre- 
sumptuous Sabbath  breakers  are  not  still  to  be  put  to  death; 
which  I  doubt  not  but  that  the  Lord  will  either  one  day  clear  up, 
or  else  discover  some  specialty  in  the  application  of  this  judicial 
law,  to  that  polity  of  the  Jews,  as  most  fit  for  them,  and  not  so  uni- 
versally fit  for  all  others  in  Christian  commonwealths  ;  but  this 
latter  I  yet  see  no  proof  for ;  nor  do  I  expect  the  clearing  up  of 
the  other  while  the  temper  of  the  times  is  loose  and  lukewarm. 

Thesis  9.  Considering,  therefore,  that  some  work  may  be 
done  upon  the  Sabbath,  and  some  not,  and  that  man's  heart  is 
apt  to  run  to  extremes,  either  to  gross  profaneness  or  pharisaical 


THE    SANCTIFICATION    OF    TIIF,    SABBATH.  2o  < 

Strictness,  we  are  therefore  to  inquire  what  works  we  must  rest 
from,  and  wliat  not  from,  upon  tlie  Sabbath  day. 

Thesis  10.  If  tlie  Sc'ri|)tures  may  be  judge  herein,  we  shall 
find  tliat  when  they  forbid  all  manner  of  work,  they  interpret 
this  of  servile  work.  The  work  forbidden  in  the  annual  Sab- 
baths, (which  did  but  shadow  out  the  rest  on  this  Sabbath,)  it  is 
servile  work,  (Lev.  xxiii.  7,  8;)  and  hence  the  rest  on  the  Sab- 
bath (in  this  fourth  command)  is  opposed  to  the  labor  on  the 
week  davs,  which  is  properly  servile,  lawful  to  be  done  then,  but 
unlawful  upon  the  Sabbath  day. 

Thesis  11.  The  schoolmen  and  some  of  their  late  idolizers, 
(like  the  Pharisees  of  old,)  ever  blind  in  interpreting  the  spirit- 
ualness  of  the  law  of  God,  describe  a  servile  work  in  that  man- 
ner, so  as  that  the  grinding  of  watermills  and  windmills,  as 
also  the  counsels  of  lawyers  to  their  clients,  the  herring  trade  of 
fishermen,  are  with  them  no  servile  works  on  this  day  ;  and  in- 
deed they  scarce  make  any  work  servile,  but  what  is  slavish  and 
external  bondage  and  burden. 

Thesis  12.  But  if  we  consult  with  Scriptures  and  the  very 
words  of  this  fourth  commandment,  we  shall  find  two  things  con- 
curring to  make  up  a  servile  work:  1.  If  any  work  be  done 
for  any  worldly  gain,  profit,  or  livelihood,  to  acquire  and  pur- 
chase the  things  of  this  life  by,  (which  is  the  principal  end  of 
week-day  labor,  Eph.  iv.  28;  1  Thess.  iv.  12,)  this  is  a  servile 
work,  all  one  with  what  the  commandment  calls  "  thy  work." 
Hence  buving,  selling,  sowing,  reaping,  which  are  done  for 
worldly  gain,  are  unlawful  on  this  day,  being  therefore  servile 
works';  hence  also  worldly  sports  and  pastimes  (which  are  or- 
dained of  God  to  whet  on  worldly  labor,  not  necessary  every 
day,  but  only  at  some  seasons)  are  therefore  most  proper  appur- 
tenances unto  days  of  labor,  and  are  therefore  unlawful  upon 
this  day.  Holy  times  are  no  more  to  be  sported  on  than  holy 
places ;'  hence  also,  on  the  other  side,  to  rub  the  ears  of  corn,  to 
dress  meat  for  comfortable  nourishment  of  man,  because  they 
respect  not  worldly  gain,  are  no  servile  works,  nor  yet  unlawful, 
but  may  be  more '  lawfully  done  for  the  comfort  of  man  than  to 
lead  his  horse  to  the  water  this  day,  (Luke  vi.  2,  and  xiii.  15, 
and  xiv.  5  ;)  hence  also  such  works  as  are  done  only  for  the  pres- 
ervation of  the  creatures,  as  to  pull  a  sheep  out  of  a  ditch,  to 
quench  fire  in  a  town,  to  save  corn  and  hay  from  the  sudden  in- 
undation of  water,  to  keep  fire  in  the  iron  mills,  to  sit  at  stern  and 
guide  the  ship,  and  a  thousand  such  Hke  actions,  (being  not  done 
properly  for  worldly  gain.)  are  not  unlawful ;  God  himself  not 
9ea9ing  from  works  of  preservation,  when  he  did  from  those  of 
22  * 


258        THE  SANCTinCATION  OF  THE  SABBATH. 

creation  ;  hence  also  such  works  as  are  not  works  of  immediate 
worship,  but  only  required  necessarily  thereto,  as  killing  the  sac- 
rifices in  the  temple,  traveling;  a  Sabbath  day's  journey  to  the 
public  assemblies,  being  no  servile  works  for  outward  gain,  are 
not  unlawful  upon  this  day. 

2.  Such  worldly  works,  which  though  they  be  not  done  for 
worldly  gain  or  profit,  yet  if  by  a  provident  care  and  foresight 
they  might  be  done  as  well  the  week  before,  or  may  as  well  be 
done  a  week  after  the  Sabbath,  these  also  are  servile  works ;  for 
thus  the  commandment  expresseth  it:  "Six  days  thou  mayest  do 
all  thy  work,"  (meaning  which  can  be  done  as  well  the  week  be- 
fore,) and  if  all  can  not  be  done,  it  may  therefore  be  as  well  done 
the  week  after.  Hence  the  building  of  the  tabernacle,  (which 
was  not  so  much  for  man's  profit  as  God's  honor,)  because  it 
might  be  done  upon  the  six  days  seasonably  enough,  hence  it  is 
prohibited  upon  the  Sabbath  day.  (Ex.  xxxi.)  If  a  man  hath 
corn  in  the  field,  though  he  may  pretend  that  the  weather  is  un- 
certain, and  it  is  ready  to  be  brought  into  the  barn,  yet  he  is  not 
to  fetch  it  in  upon  the  Sabbath  day,  because  there  is  no  imminent 
danger  of  spoil  the  Monday  after,  and  then  he  may  fetch  it  as 
well  as  upon  that  day  ;  the  like  may  be  said  concerning  seamen's 
setting  sail  upon  the  Sabbath  day,  though  they  be  uncertain  of  a 
fair  gale  upon  the  day  after.  Yet  we  must  trust  God's  providence, 
who  almost  in  all  such  matters  keeps  us  at  uncertainties  ;  hence 
also  the  sweeping  of  the  house  ought  not  to  be  done  now,  if  it 
may  as  well  be  done  the  day  before ;  so  also  to  buy  any  things  at 
shops,  or  to  wash  clothes  ;  if  they  may  be  done  the  week  before 
or  after,  they  must  not  be  done  upon  this  day  ;  hence,  on  the 
other  side,  works  of  necessity,  which  can  not  be  so  conveniently 
done  the  day  before  or  after,  are  not  unlawful  upon  this  day,  as 
to  fly  in  persecution,  to  watch  the  city,  to  fight  with  the  enemy. 
(Matt.  xxiv.  24.  2  Kings  i.  2.)  Hence  also  works  of  necessity, 
not  only  for  preservation  of  life,  but  also  for  comfort  and  comeli- 
ness of  life,  are  not  unlawful ;  for  it  is  a  gross  mistake  to  think 
that  works  only  of  absolute  necessity  are  allowed  only  upon  this 
day  ;  for  to  lead  an  ox  to  water,  which  in  the  strictest  times  was 
not  disallowed  of,  is  not  of  absolute  necessity,  for  it  may  live 
more  than  a  day  without  it ;  only  it  is  necessary  for  the  comfort 
of  the  life  of  the  beast :  how  much  more  is  allowed  to  the  comfort 
of  the  life  of  man  !  The  disciples  possibly  might  have  lived  longer 
than  the  Sabbath  without  rubbing  corn  ears,  and  men  may  live 
on  Sabbath  days  generally  without  warm  meat,  yea,  they  may  fast 
perhaps  all  that  day  ;  yet  it  is  not  unlawful  to  eat  such  meat,  because 
it  is  necessary  for  the  comfort  of  life.     Hence  also  to  put  on  Qomely 


TIIK    S.VN-CTIl  IC.VTION    OF    TlIK    SABBATH.  259 

garments,  to  wash  hands  and  face,  and  many  such  thnigs  as  are 
necessary  tor  tlie  comeliness  as  well  a*  the  comfort  of  life,  are 
not  unlawful  now  ;  there  is  sometimes  an  inevitable  necessity  by 
God's  providence,  and  sometimes  a  contracted  necessity  throLi;.^li 
want  of  care  and  foresight :  in  this  case  the  work  may  sometimes 
be  done,  provided  that  our  neglect  beforehand  be  repented  of:  in 
a  word,  he  that  shall  conscientiously  endeavor  that  no  more  work 
be  done  on  the  Sabl)ath  than  what  must  be  done  for  the  ends  men- 
tioned, that  so  he  may  have  nothing  else  to  do  but  to  be  with 
God  that  day,  shall  have  much  peace  to  his  own  conscience  here- 
in, against  Satan's  clamors  :  hence,  lastly,  not  only  outward  ser- 
vile work,  but  servile  thoughts,  affections,  and  cares,  are  to  be 
cast  off  this  day  from  the  sight  of  God,  as  others  are  from  the 
eyes  of  men  ;  servile  thoughts  and  afllections  being  as  much 
against  the  fourth  commandment  as  unchaste  and  filthy  thoughts 
against  the  seventh. 

Thesis  13.  That  we  are  to  abstain  from  all  servile  work,  not 
so  much  in  regard  of  the  bare  abstinence  from  work,  but  that 
having  no  work  of  our  own  to  mind  or  do,  we  might  be  wholly 
taken  up  with  God's  work,  being  wholly  taken  off  from  our  own 
that  he  may  speak  with  us,  and  reveal  himself  more  fully  and 
familiarly  to  us,  (as  friends  do  when  they  get  alone,)  having 
called  and  carried  us  out  of  the  noise  and  crowd  of  all  worldly 
occasions  and  things. 

Thesis  14.  Holy  rest,  therefore,  being  for  holy  work,  it  may 
not  be  amiss  to  inquire  what  this  work  is,  and  wherein  it  con- 
sists ;  for  which  end  I  shall  not  instance  in  any  the  particular 
several  duties,  in  public  and  private,  of  holiness  and  mercy,  be- 
cause this  is  to  be  found  in  all  who  write  upon  this  subject.  I 
shall  only  speak  of  that  kind  of  holiness  which  the  Lord  requires 
in  all  public  and  private  duties,  and  is  to  run  through  them,  and  as  it 
were  animate  them  ;  and  in  truth  to  find  out  this,  and  observe  this, 
is  one  of  the  greatest  ditficulties  (but  yet  the  greatest  excellency) 
of  a  Christian  life.     It  consists  therefore  in  these  five  things : — 

Thesis  15.  The  first:  the  holiness  upon  this  day  ought  to  be 
immediate.  I  do  not  mean  without  the  use  of  public  or  private 
means,  but  in  respect  of  worldly  things  ;  for  we  are  commanded 
to  be  holy  in  all  manner  of  conversation  all  the  week  in  our 
worldly  affairs.  (1  Pet.  i.  17.)  Holiness  is  to  be  writ  upon 
our  cups,  and  pots,  and  horse  bridles,  and  plows,  and  sickles, 
(Zech.  xiv.  20,  21;)  but  this  holiness  is  more  immediate;  we 
enjoy  God  by  and  in  the  creature,  and  in  our  weekly  occasions 
and  providences ;  but  do  we  think  that  there  is  no  more  holiness 
required  upon  the  Sabbath?     Verily,  every  day  then  should  be 


260        THE  SANCTIFICATION  OF  THE  SABBATH. 

our  Christian  Sabbath,  which  is  most  false  ;  and  therefore  some 
more  immediate  holiness  is  required  now  on  this  day  which  is  not 
then,  nor  required  of  us  every  week  day ;  and  what  can  this  be 
but  drawing  near  to  God  this  day  more  immediately,  and  as  near 
as  mortal  man  can  do,  and  casting  aside  the  world,  and  getting 
out  of  it,  and  so  to  be  near  God  in  prayer,  in  hearing  the  word, 
in  meditation,  etc.?  (Ps.  xcv.  5,  6.)  If  it  were  possible  to  be 
with  and  enjoy  Christ  in  heaven  where  there  are  no  means,  we 
should  this  day  long  for  it,  and  prize  it ;  but  because  this  can  not 
yet  be,  and  that  the  Lord  comes  down  from  heaven  to  us  in  his 
ordinances,  and  thereby  makes  himself  as  near  to  us  as  he  can  in 
this  frail  life,  hence  we  are  not  only  to  draw  near  to  ordinances, 
but  to  God  and  Christ  in  them,  upon  this  day,  and  so  be  as  near 
them  with  greatest  immediateness  that  we  can.  (Ps.  xlii.  1,2; 
Ixiii.  1-3.)  Adam  did  enjoy  God  in  his  calling  the  week  day, 
but  this  was  not  so  immediate  as  he  was  to  have  upon  the  Sab- 
bath day. 

Thesis  16.  The  second  is,  this  holiness  ought  not  only  to  be 
immediate,  but  also  special,  and  in  our  endeavors  after  the  high- 
est degree,  and  with  the  greatest  intention  of  holiness  ;  for  we  are 
bound  every  day  to  be  holy  in  more  immediate  and  near  ap- 
proaches to  God  some  time  or  otlier  of  the  day ;  but  now  we  are 
called  to  be  more  specially  holy,  because  both  the  day  and  our- 
selves are  now  set  apart  for  it  in  a  more  special  manner.  We 
are  to  love,  fear,  delight  in  God,  and  pray  to  him,  and  muse  on 
him  ever}'^  day,  but  now  in  a  more  special  manner  all  these  are 
to  be  done.  The  Sabbath  is  not  only  called  "  holy,"  but ''  holiness 
to  the  Lord,"  (Ex.  xxxi.  15  ;)  which  shows  that  the  day  is  exceed- 
ing holy,  and  suitably  our  atfections  and  hearts  ought  therefore 
so  to  be.  The  sacrifice  on  this  day  was  to  be  doubled.  (Num. 
xxviii.  9.)  The  Lord  would  have  double  honor  from  us  this 
day ;  that  as  in  the  week  time  we  are  sinfully  drowned  in  the 
cares  of  this  world,  and  aifections  thereto,  so  upon  every  Sabbath 
we  should  be  in  a  holy  manner  drowned  in  the  cares,  and  thoughts, 
and  affections  of  the  things  of  God ;  and  hence  we  are  com- 
manded to  call  the  Sabbath  our  delight,  and  not  to  think  our  own 
thoughts,  or  do  our  own  works  this  day.  (Is.  Iviii.  13.)  David 
said  (Ps.  xliii.  4)  that  he  would  go  to  the  altar  of  God,  (the 
place  of  public  worship,)  to  God  his  joy,  yea,  his  exceeding  joy ; 
so  are  we  not  only  to  draw  near  to  altar,  word,  sacraments, 
prayer,  but  to  God  in  them  ;  nay,  to  God  in  them  as  our  exceed- 
ing joy,  our  exceeding  love,  our  exceeding  fear,  etc.,  especially 
upon  this  day.  There  is  scarce  any  week  but  we  contract  soil 
from  our  worldly  occasions,  and  by  touching  worldly  things ;  and 


TIIK    SANX'TIFICATIOX    OF    THE    SABP.ATn.  2G1 

Ave  suffer  many  decays,  and  lose  much  ground  by  tompfations 
herein.  No\v,  the  Lord  pitying  us,  and  giving  us  a  Sabbath  ot" 
recovery,  what  should  we  do  now  but  return,  recover,  and  renew 
our  strengtli,  and,  lilvc  the  eagle,  cast  our  bills,  and  stand  before 
our  God  and  King  this  day  of  state  and  royal  majesty,  when  all 
his  saints  compass  his  tiirone  and  presence,  with  our  most  beau- 
tiful garments,  mourning  especially  that  we  fall  so  far  short  of 
Sabl)ath  acts  and  services  ?  We  should  not  content  ourselves 
Avith  working-day  holiness,  joys,  fears,  hopes,  prayers,  praises  ; 
but  Sabbath  joys,  fears,  praises,  nmst  be  now  our  oj-naments,  and 
all  within  us  must  be  raised  up  to  a  higher  strain  ;  that  as  God 
gives  us  this  day,  special  grace,  means  of  grace,  seasons  of  grace, 
special  occasions  of  grace,  by  reviewing  all  our  experiences  the 
week  past,  so  there  is  good  reason  that  the  Lord  should  be  hon- 
ored with  special  holiness  this  day. 

Thesis  17.  The  third  is,  this  holiness  ought  to  be  not  only 
immediate  and  special,  but  constant  and  continued,  the  whole  day 
together.  For  upon  every  day  of  the  week  we  are  to  take  some 
time  for  converse  with  God  ;  but  our  worldly  occasions  soon  call 
us  otf,  and  that  lawfully  ;  but  Sabbath  holiness  must  be  constant 
and  continued  all  the  day.  If  the  Lord  was  so  strict  that  he 
would  not  lose  a  moment's  honor  in  a  ceremonial  day  of  rest, 
(Lev.  xxiii.  o2,)  what  shall  we  think  the  Lord  expects  upon 
this  day  which  is  moral?  The  Lord  would  not  be  honored  this 
day  only  by  fits,  and  Hashes,  and  sudden  pangs,  which  pass  away 
as  the  early  dew,  but  as  it  is  in  the  psalm  for  the  Sabbath,  "It  is 
good  to  sing  of  his  loving  kindness  in  the  morning,  and  of  his 
faithfulness  every  night,"  (Ps.  xcii.  1,  2;)  and  though  this  be  a 
wearisome  thing  to  the  flesh  to  be  so  long  pent  in,  and  although 
we  can  not  perfectly  do  it,  yet  it  is  a  most  sweet  and  glorious 
work  in  itself,  to  think  that  the  infinite  glorious  God  should  call  a 
poor,  sinful  creature  to  be  with  him  and  attend  upon  him  all  the 
day  long :  to  be  ever  with  the  Lord  is  best  of  all ;  but  next  to 
that  to  be  with  him  a  whole  day  together.  They  that  see  how 
lit  they  are  to  be  forever  banished  from  the  presence  of  the  Most 
High,  and  how  exceeding  unworthy  to  come  into  it,  can  not  but 
infinitely  and  excessively  prize  that  love  of  Jesus  Christ,  this  day 
to  come  and  enter  into  his  rest,  and  lie  in  his  very  bosom  all  the 
day  long,  and  as  a  most  loving  frientl  loth  to  part  with  them  till 
needs  must  and  that  the  day  is  done. 

lliesis  18.  The  fourth  is,  this  holiness  ought  not  only  to  be 
immediate,  special,  and  constant,  but  all  those  holy  duties  are  thus 
to  be  performed  of  us  as  that  hereby  we  may  enter  into  rest ;  so  as 
that  our  souls  may  find  and  feel  the  sweet  of  the  true  rest  of  the 


202  THE    SANOTIFICATION    OF    THE    SABBATH. 

Sabbath  ;  and  therefore  it  must  be  a  sweet  and  quieting  holiness 
also ;  for  the  Sabbath  is  not  only  called  a  Sabbath  of  rest  in  re- 
spect of  our  exemption  from  bodily  labor,  but  because  it  is  so  to 
be  sanctified,  as  that  on  this  day  we  enter  into  rest,  or  such  a 
fruition  of  God  as  gives  rest  to  our  souls ;  otherwise  we  never 
sanctify  a  Sabbath  aright,  because  we  then  fall  short  of  this,  which 
is  the  main  end  thereof,  until  we  come  so  to  seek  God  as  that  we 
find  him,  and  so  find  him  as  that  we  feel  rest  in  him,  in  drawing 
near  to  him  and  standing  before  him ;  that  as  God,  after  his  six 
days'  labor,  did  rest,  and  was  refreshed  in  the  fruition  of  hfmself, 
so  should  we,  after  our  six  days'  labor,  also  be  refreshed  in  the 
presence  of  the  Lord ;  that  in  case  we  want  means  upon  the 
Sabbath,  yet  he  may  be  in  lieu  of  them  unto  us ;  and  in  case  we 
have  them,  and  find  but  little  by  them  conveyed  to  us,  yet  that  by 
that  little  we  may  be  carried  on  the  wings  of  faith  beyond  all 
means  unto  that  rest  which  upon  this  day  we  may  find  in  his 
bosom  ;  that  as  Christ,  after  his  labors,  entered  into  his  rest,  (Heb. 
iv.,)  so  we  ought  to  labor  after  the  same  Sabbatism  begun  here  ou 
earth,  but  perfected  in  heaven  ;  that  after  all  the  weary  steps  we 
tread,  and  sins  and  sorrows  we  find  all  the  week,  yet  when  the  Sab- 
bath comes  we  may  say,  Return  unto  thy  rest,  O  my  soul.  The  end 
of  all  labor  is  rest ;  so  the  end  of  all  our  bodily  and  spiritual  labor, 
whether  on  the  week  days  or  Sabbath  day,  it  should  be  this  rest; 
and  we  should  never  think  that  we  have  reached  the  end  of  the 
day  until  we  taste  the  rest  of  the  day.  Nor  is  this  rest  a  meteor 
in  the  air,  and  a  thing  only  to  be  wished  for,  but  can  never  be 
found ;  but  assuredly  those  who  are  wearied  with  their  sins  in 
the  week  and  wants  on  the  Sabbath,  and  feel  a  need  of  rest  and 
refreshing,  shall  certainly  have  the  blessing,  viz.,  the  rest  of  these 
seasons  of  refreshing  and  rest,  and  the  comforts  of  the  Holy 
Ghost  filling  their  hearts  this  day.  (Is.  1.  2-4 ;  Ivi.  5-8  ;  Iviii. 
13,  14.  Ps.  xxxvi.  7,  8.)  Not  because  of  our  holiness,  which  is 
spotted  at  the  best,  but  because  of  our  great  High  Priest's  holiness, 
who  hath  it  written  upon  his  forehead  to  take  away  the  iniquity 
of  all  our  holy  offerings,  (Ex.  xxviii.  36,  38  ;)  and  who  hath  gar- 
ments of  grace  and  blood  to  cover  us^  and  to  present  us  spotless 
before  the  face  of  that  God  whom  we  seek  and  serve  with  much 
weakness,  and  whom  at  last  we  shall  find,  when  our  short  day's 
work  here  is  done,  and  our  long-looked-for  Sabbath  of  glory  shall 
begin  to  dawn. 

Thesis  19.  Now,  when  the  Lord  hath  inclined  us  thus  to  rest 
and  sanctify  his  Sabbath,  what  should  the  last  act  of  our  holiness 
be  but  diffusive  and  communicative,  viz.,  in  doing  our  utmost  that 
others  under  us,  or  that  have  relation  to  us,  that  they  sanctify  the 


THE    »AN-CTII'ICAT1<>X    UF    THK    rfAi;i;ATII.  203 

Sabbath  also,  according  to  the  Lonl's  express  particular  charge 
in  the  commandment,  "  Thou,  thy  son,  tliy  daughter,  thy  servants, 
the  stranger  Atithin  thy  gates "  ?  The  excellency  of  Christ's 
holiness  consists  in  making  us  like  himself  in  holiness  ;  the  excel- 
lency and  glory  of  a  Christian's  holiness  is  to  endeavor  to  be  like 
to  the  Lord  Christ  therein  :  our  children,  servants,  strangers  who 
are  within  our  gates,  are  apt  to  profane  the  Sabbath ;  we  are 
therefore  to  improve  our  power  over  them  for  God,  in  restraining 
them  from  sin,  and  in  constraining  them  (as  far  as  we  can)  to  the 
holy  observance  of  the  rest  of  the  Sabbath,  lest  God  impute  their 
sins  to  us,  who  had  power  (as  Eli  in  the  like  case)  to  restrain 
them  and  did  not ;  and  so  our  families  and  consciences  be  stained 
"with  their  guilt  and  blood. 

Thesis  20.  And  if  superiors  in  families  are  to  see  their  gates 
preserved  unspotted  from  such  provoking  evils,  can  any  think 
but  that  the  same  bond  lies  upon  superiors  in  commonwealths, 
who  are  the  fathers  of  those  great  families,  whose  subjects  also 
are  within  their  gates,  and  the  power  of  their  jurisdictions  ?  The 
civil  magistrate,  though  he  hath  no  power  to  impose  new  laws 
upon  the  consciences  of  his  subjects,  yet  he  is  bound  to  see  that 
the  laws  of  God  be  kept  by  all  his  subjects ;  provided  always, 
that  herein  he  walk  according  to  the  law  and  rule  of  God,  viz., 
that,  1,  ignorant  consciences  in  clear  and  momentous  matters  be 
first  instructed ;  2,  doubting  consciences  have  sufficient  means 
of  being  resolved ;  3,  bold  and  audacious  consciences  be  first 
forewarned.  Hence  it  is,  that  though  he  hath  no  power  to  make 
holy  days,  and  to  impose  the  observation  of  them  upon  the  con- 
sciences of  his  subjects,  (because  these  are  his  own  laws,)  yet  he 
may  and  should  see  that  the  Sabbath  day,  (the  Lord's  holy  day,) 
that  this  be  observed,  because  he  doth  but  see  to  the  execution 
of  God's  commandment  herein. 

By  what  rule  did  Nehemiah  not  only  forbid  the  breach  of  the 
Sabbath,  but  did  also  threaten  bodily  punishment  upon  the  men 
of  Tyre  ?  (although  they  were  heathens,  yet  were  they  at  this 
time  within  the  gates  and  compass  of  his  jurisdiction,  Neh.  xiii. 
2L)  Certainly  he  thought  himself  bound  in  conscience  to  see 
that  the  Sabbath  should  not  be  profaned  by  any  that  were  within 
his  gates,  according  to  this  fourth  commandment.  If  kings,  and 
princes,  and  civil  magistrates  have  nothing  to  do  in  matters  of  the 
first  table,  (and  consequently  must  give  any  man  liberty  to  pro- 
fane the  Sabbath  that  pretends  conscience,)  why  then  doth  Jer- 
emy call  upon  princes  to  see  that  it  be  not  profaned,  with  prom- 
ise of  having  their  crowns  and  kingdoms  preserved  from  wrath 
if  thus  they  do,  and  with  threatening  the  burning  up   and   con- 


2G4  THE    SAXCTIFICATION    OF    THE    SABBATH. 

suming  of  city  and  kingdom  if  this  they  do  not  ?  (Jer.  xvii.  19, 
25,  27.)  If  civil  magistrates  have  nothing  to  do  herein,  they 
then  have  nothing  to  do  to  preserve  their  crowns,  kingdoms,  scep- 
ters, subjects,  from  fire  and  blood,  and  utter  ruin.  Nehemiah  was 
no  type  of  Christ,  nor  were  the  kings  of  Israel  bound  to  see  the 
Sabbath  kept  as  types  of  Christ,  but  as  nursing  fathers  of  the 
commonwealth,  and  because  their  own  subjects  were  within  their 
gates,  and  under  their  power  ;  and  therefore,  according  to  this 
moral  rule  of  the  commandment,  they  were  bound  not  only  to 
keep  it  themselves,  but  to  see  that  all  others  did  so  also.  It  is 
true  civil  magistrates  may  abuse  their  power,  judge  amiss,  and 
think  that  to  be  the  command  of  God  which  is  not ;  but  we  must 
not  therefore  take  away  their  power  from  them,  because  they 
may  pervert  it  and  abuse  it ;  we  must  not  deny  that  power  they 
have  for  God,  because  they  may  pervert  it  and  turn  the  edge  of  it 
against  God  ;  for  if  upon  this  ground  the  magistrate  hath  no 
power  over  his  subjects  in  matters  of  the  first  table,  he  may  have 
also  all  his  feathers  pulled  from  him,  and  all  his  power  taken 
from  him  in  matters  of  the  second  table ;  for  w^e  know  that  he 
may  work  strange  changes  there,  and  pervert  justice  and  judg- 
ment exceedingly  :  we  must  not  deny  their  power,  because  they 
may  turn  it  awry,  and  hurt  God's  church  and  people  by  it,  but 
(as  the  apostle  exhorts,  1  Tim.  ii.  1,  2)  to  pray  lor  them  the 
more,  that  under  them  we  may  live  a  peaceable  life  in  all  godli- 
ness and  honesty :  it  is  a  thousand  times  better  to  suffer  perse- 
cution for  righteousness'  sake  and  for  a  good  conscience,  than  to 
desire  and  plead  for  toleration  of  all  consciences,  that  so  (by  this 
cowardly  device  and  lukewarm  principle)  our  own  may  be  un- 
touched :  it  was  never  heard  of,  until  now  of  late,  that  any  of 
God's  prophets,  apostles,  martyrs,  fiiithful  witnessess,  etc.,  that 
they  ever  pleaded  for  liberty  in  error,  but  only  for  the  truth, 
which  they  preached  and  prayed  for,  and  suffered  for  unto  the 
death  ;  aiid  their  sufferings  for  the  truth  with  zeal,  patience,  ftiith, 
constancy,  have  done  more  good  than  the  w^ay  of  universal  toler- 
ation is  like  to  do,  which  is  purposely  invented  to  avoid  trou- 
ble. Truth  hath  ever  spread  by  opposition  and  persecution  ;  but 
error,  being  a  child  of  Satan,  hath  fled,  by  a  zealous  resisting 
of  it. 

Sick  and  weak  men  are  to  be  tendered  much,  but  lunatic  and 
frantic  men  are  in  best  case  when  they  are  well  fettered  and  bound  : 
a  weak  conscience  is  to  be  tendered,  a  humble  conscience  toler- 
ated ;  errors  of  w^eakness,  not  wickedness,  are  with  all  gentleness 
to  be  handled;  the  liberty  given  in  the  reign  of  Episcopacy  for 
sports,  and  pastimes,  and  may  games,  upon  the  Lord's  day,  was 


THK    SANCTIFICVTIOX    OF    TIIK    SAl'.I'.ATH.  265 

once  loathsome  to  all  honest  mintls ;  but  now  to  allow  a  greater 
liberty  to  buy,  sell,  plow,  cart,  thresh,  sport  upon  the  Sabbath  day, 
to  all  those  who  pretend  conscience,  or  rather  that  they  have  no 
conscience  of  one  day  more  than  another,  is  to  build  up  Jericho 
and  Babel  again,  and  to  lay  foundations  of  wrath  to  the  land  ;  for 
God  will  certainly  revenge  the  pollutions  of  his  Sabbaths  :  if  God 
be  troubled  in  his  rest,  no  wonder  if  he  disturbs  our  peace :  some 
of  the  ancients  think  that  the  Lord  brought  the  flood  of  waters 
upon  the  Sabbath  day,  as  they  gather  from  Gen.  vii.  10,  because 
they  were  grown  to  be  great  profaners  of  the  Sai)bath  ;  and  we 
know  that  Prague  was  taken  upon  this  day.  The  day  of  their 
sin  began  all  their  sorrows,  which  are  continued  to  this  day,  to 
the  amazement  of  the  world.  When  the  time  comes  that  the 
Lord's  precious  Sabbaths  are  the  days  of  God's  church's  rest, 
then  shall  come  in  the  church's  peace.  (Ps.  cii.  13,  14.)  The 
free  grace  of  Christ  must  first  begin  herein  with  us,  that  we  may 
find  at  last  that  rest  which  this  evil  world  is  not  yet  like  to  see, 
unless  it  speedily  love  his  law  more,  and  his  Sabbaths  better. 

I  could  therefore  desire  to  conclude  this  doctrine  of  the  Sab- 
bath with  tears,  and  I  wish  it  might  be  matter  of  bitter  lamenta- 
tion to  the  mourners  in  Sion,  every  where  to  behold  the  universal 
profanation  of  these  precious  times  and  seasons  of  refreshing, 
toward  which,  through  the  abounding  of  iniquity,  the  love  of 
many,  who  once  seemed  zealous  for  them,  is  now  grown  cold  :  the 
Lord  might  have  suflTered  poor,  worthless,  sorrowful  man  to  have 
worn  and  wasted  out  all  his  days  in  this  life  in  weariness,  grief,  and 
labor,  and  to  have  filled  his  days  with  nothing  else  but  work,  and 
minding  of  his  own  things,  and  bearing  his  own  necessary  cum- 
bers and  burdens  here,  and  never  have  allowed  him  a  day  of  rest 
until  he  came  up  to  heaven  at  the  end  of  his  life ;  and  thus  to 
have  done  would  have  been  infinite  mercy  and  love,  though  he 
had  made  him  grind  the  mill  only  of  his  own  occasions,  and  feel 
the  whip  and  the  lash  only  of  his  daily  griefs  and  labors,  until 
dark  night  came  ;  but  such  is  the  overflowing  and  abundant  love 
of  a  blessed  God,  that  it  can  not  contain  itself  (as  it  were)  so 
long  a  time  from  special  fellowship  with  his  people  here  in  a  strange 
land,  and  in  an  evil  world,  and  therefore  will  have  some  special 
times  of  special  fellowship  and  sweetest  mutual  embracings  ;  and 
this  time  must  not  be  a  moment,  an  hour,  a  little,  and  then  away 
again  ;  but  a  whole  day,  that  there  may  be  time  enough  to  have 
their  fill  of  love  in  each  other's  bosom  before  they  part :  this  day 
must  not  be  merely  occasional  at  human  liberty,  and  now  and  then, 
lest  it  be  too  seldom,  and  so  strangeness  grow  between  them  ;  but 
the  Lord  (who  exceeds  and  excels  poor  man  in  love)  therefore  to 
TOL.  iir.  23 


2GG  THE    SANCTIFICATION    OF    THE    8ABBAT1I. 

make  all  sure,  he  sets  and  iixeth  the  day,  and  appoints  tlie  time, 
and  how  to  meet,  merely  out  of  love,  that  weary  man  may  enjoy 
his  rest,  his  God,  his  love,  his  heaven,  as  much  and  as  often  as 
may  be  here,  in  this  life,  until  he  come  up  to  glory,  to  rest  with 
God ;  and  that  because  man  can  not  here  enjoy  his  days  of  glory, 
he  might  therefore  foretaste  them  in  days  of  grace  ;  and  is  this 
the  requital,  and  all  the  thanks  he  hath  for  his  heart-breaking 
love  ?  to  turn  back  sweet  presence  and  fellowship,  and  love  of 
God  in  them,  to  dispute  away  these  days  with  scorn  and  con- 
tempt, to  smoke  them  away  with  profaneness  and  mad  mirth,  to 
dream  them  away  with  vanity  ;  to  drink,  to  swear,  to  riot,  to  whore, 
to  sport,  to  play,  to  card,  to  dice,  to  put  on  their  best  apparel 
that  they  may  dishonor  God  with  greater  pomp  and  bravery,  to 
talk  of  the  world,  to  be  later  up  that  day  than  any  other  day  of 
the  week,  when  their  own  irons  are  in  the  fire,  and  yet  to  sleep  ser- 
mon, or  scorn  the  ministry,  if  it  comes  home  to  their  consciences  ; 
to  tell  tales  and  break  jests  at  home,  or  (at  best)  to  talk  of  for- 
eign or  domestic  news,  only  to  pass  away  the  time,  ratlier  than  to 
see  God  in  his  works,  and  warm  their  hearts  thereby  ;  to  think 
God  hath  good  measure  given  him,  if  they  attend  on  him  in  the 
forenoon,  although  the  afternoon  be  given  to  the  devil,  or  sleep,  or 
vanity,  or  foolish  pastimes  ;  to  draw  near  to  God  in  their  bodies, 
■when  their  thoughts,  and  hearts,  and  affections  are  gone  a-hunt- 
ing  or  ravening  after  the  world  the  Lord  knows  where,  but  far 
enough  off  from  him  :  do  you  thus  requite  the  Lord  for  this  great 
love,  O  foolish  people  and  unwise  ?  Do  you  thus  make  the  days 
of  your  rest  and  joy  the  days  of  the  Lord's  sorrow  and  trouble  ? 
Do  you  thus  weary  the  Lord  when  he  gives  rest  unto  you  ?  Was 
there  ever  such  mercy  shown,  or  can  there  be  ever  any  greater 
love  upon  earth,  than  for  the  Lord  to  call  to  a  wicked,  sinful  crea- 
ture, which  deserves  to  be  banished  forever  out  of  his  presence,  to 
come  unto  him,  enter  into  his  rest,  take  his  fill  of  love,  and  re- 
fresh itself  in  his  bosom  in  a  special  manner  all  this  day  ?  And 
therefore  can  there  be  a  greater  sin  above  ground  committed  out 
of  hell  than  thus  to  sin  against  this  love  ?  I  do  not  think  that 
the  single  breach  of  the  Sabbath  (as  to  sport  and  feast  inordi- 
nately) is  as  great  a  sin  as  to  murder  a  man,  (uhich  some  have 
cast  out  to  the  reproach  of  some  zealous  for  the  observation  of 
the  Sabbath  day,  truly  the  Lord  knows,)  for  I  believe  their  milk 
sod  over,  if  thus  they  said;  but  I  speak  of  the  Sabbath 
under  this  notion  and  respect,  and  as  herein  God's  great  love 
appears  to  weary,  sinful,  restless  man,  as  a  day  wherein  all 
the  treasures  of  his  most  rich  and  precious  love  are  set  open  ;  and 
in  this  respect,  let  any  man  tell  me   what  greater  sin  he  can 


THE    SANCTIFICATION    OF    THE    SABHATII.  2G7 

imagine  than  sins  against  the  greatest  love.  Tlie  same  sins 
which  are  committed  upon  other  clays  in  the  week  are  then  pro- 
voking sins ;  but  to  commit  these  sins  upon  the  Sabbath  day  is  to 
double  the  evil  of  them.  Drinking,  and  swearing,  and  rioting, 
and  vain  talking,  etc.,  are  sins  on  the  week  day,  but  they  are 
now  but  single  sins  ;  but  these  and  such  like  sins  on  the  Sabbath 
day  are  double  sins,  because  they  are  now  not  only  sins  against 
God's  command,  but  also  against  God's  Sabbaths  too,  which 
much  aggravates  them  ;  and  yet  men  mourn  not  for  these  sins  : 
had  the  Lord  never  made  known  his  Sabbaths  to  his  churches 
and  people  in  these  days,  they  might  then  have  had  some  excuse 
for  their  sins  ;  but  now  to  profane  them  since  God  hath  made 
them  known  to  us,  especially  the  English  nation  and  people  to 
do  it,  upon  whom  the  Lord  hath  shined  out  of  heaven  with  greater 
light  and  glory  in  this  point  of  the  Sabbath,  above  any  other 
places  and  churches  in  the  world,  what  will  they  have  to  say  for 
themselves?  with  what  fig  leaves  will  they  hide  this  nakedness 
before  the  tribunal  of  God  ? 

The  Lord  might  have  hid  his  Sabbaths  from  us,  and  gone  to 
another  people  that  would  have  been  more  thankful  for  them 
and  glad  of  them  than  we  have  been  ;  and  yet  he  hath  been  loth 
to  leave  us ;  and  do  we  thus  requite  the  Lord  ?  Surely  he  hath 
no  need  of  the  best  of  us,  or  of  our  attendance  upon  him  upon  these 
days  ;  it  is  only  his  pity,  which,  seeing  us  wearied  Avith  sorrows, 
and  wearying  ourselves  in  our  sins,  makes  him  call  us  back 
to  a  weekly  rest  in  his  bosom,  who  might  have  let  us  alone,  and 
tired  out  our  hearts  in  our  own  folly  and  madness  all  our  days  ; 
and  do  we  thus  requite  the  Lord  ?  Certainly  the  time  will  come 
wherein  we  shall  think  (as  once  Jerusalem  did  in  the  days  of  her 
affliction)  of  all  our  pleasant  things  we  once  had  in  the  days  of 
our  prosperity  ;  certainly  men  shall  one  day  mourn  for  the  loss 
of  all  their  precious  time,  who  misspend  it  now,  and  (above  all 
times)  for  the  loss  of  their  precious  pleasant  Sabbath  seasons 
of  refreshing,  which  once  they  had  given  them  to  find  rest  and 
peace  in  ;  when  the  smoke  of  their  tormenting,  everlasting  burn- 
ing shall  ascend  forever  and  ever,  wherein  they  shall  have  no 
rest  day  nor  night ;  you  shall  remember  and  think  then,  with  tears 
trickling  down  your  dry  cheeks,  of  the  Sabbaths,  the  pleasant 
Sabbaths  that  once  you  had,  and  shall  never  see  one  of  those 
days  of  the  Son  of  man  more  ;  you  shall  mourn  then  to  see  Abra- 
ham's bosom  afar  off,  and  thousand  thousands  at  rest  in  it,  where 
you  also  might  have  been  as  well  as  they,  if  you  had  not  despised 
the  rest  of  God  here,  in  the  bosom  of  his  Sabbaths. 

You  shall   then  mourn,  and  wring  your  hands,  and  tear  your 


2G8  THE    SANCTIFICATION    OF    THE    SAlUiATH.' 

hair,  and  stamp,  and  grow  mad,  and  yet  weep  to  think  that  if  you 
had  had  a  heart  to  have  spent  that  very  time  of  the  Sabbath  in 
seeking  God,  in  drawing  near  to  God,  in  resting  in  God,  which 
you  dispend  in  idle  talk  and  idleness,  in  rioting  and  wanton- 
ness, in  sports  and  foolishness,  upon  this  day,  you  had  then  been 
in  God's  eternal  rest  in  heaven,  and  forever  blessed  in  God. 
It  is  said  Jerusalem  remembered,  in  the  day  of  her  affliction,  all 
her  pleasant  things  when  the  enemy  did  mock  at  her  Sabbaths; 
and  so  will  you  remember,  with  sad  hearts,  the  loss  of  all  your 
precious  seasons  of  grace,  especially  then,  when  the  devils,  and 
heathens,  and  damned  outcasts,  who  never  had  the  mercy  to 
enjoy  them,  shall  mock  at  thee  for  the  loss  of  thy  Sabbaths. 
Verily  I  can  not  think  that  any  men  that  ever  tasted  any  sweet- 
ness in  Christ  or  his  Sabbath,  and  felt  the  unknown  refreshings 
of  this  sweet  rest,  but  that  they  will  mourn  for  their  cold  aiFec- 
tions  to  them  and  unfruitful  .spending  of  them,  before  they  die ; 
otherwise  never  go  about  to  blear  men's  eyes  with  discourse,  and 
invectives,  and  disputes  against  them,  or  with  carnal  excuses 
for  your  licentious  spending  of  them ;  for  doubtless  you  taste 
not,  and  therefore  know  not  what  they  are,  and  you  will  one  day 
be  found  to  be  such  as  speak  evil  of  the  things  you  know  not. 
Hear,  ye  despisers,  and  wonder,  and  perish :  is  the  infinite 
majesty  and  glory  of  God  so  vile  in  your  eyes  that  you  do  not 
think  him  worthy  of  special  attendance  one  day  in  a  week  ?  Doth 
he  call  you  now  to  rest  in  his  bosom,  and  will  you  now  kick  his 
bowels,  despise  this  love,  and  spit  in  his  face  ?  Doth  he  call  upon 
you  to  spend  this  day  in  holiness,  and  will  you  spend  it  in  mirth, 
and  sports,  and  pastimes,  and  in  all  manner  of  licentiousness  ? 
Hast  thou  wearied  God  with  thine  iniquities,  and  thyself  in  thine 
iniquities  all  the  week  long,  (for  which  God  might  justly  cuC 
thee  off  from  seeing  any  more  Sabbath,)  and  doth  the  Lord 
Jesus  (instead  of  recompensing  thee  thus)  call  you  back  again  to 
your  resting-place  ?  and  will  you  now  weary  the  Lord  again, 
that  he  can  not  have  rest  or  quiet  for  you  one  day  in  a  week  ? 

O  that  we  could  mourn  for  these  things !  and  yet  walk  abroad 
the  face  of  the  whole  earth  at  this  day,  and  then  say  where  shall 
you  find  almost  God's  Sabbaths  exactly  kept;  viz.,  with  meet 
preparation  for  them,  delight  in  them,  with  wonderment  and 
thankfulness  to  God  after  the  enjoyment  of  them.  All  the 
world  knows  to  whom  the  barbarous  Turks  do  dedicate  their  Fri- 
days;  the  Jews  also,  how  they  sanctify  their  Saturdays,  to  the 
Lord  Jehovah  indeed,  but  not  unto  the  Lord  their  God.  What 
account  the  Papists  put  upon  the  Sabbaths,  not  only  their  writ- 
ings, which  level  it  with  all  other  holy  days,  but  also  their  loose 


THE  SANCTIFICATION  OT  THK  SABBATH.        2G9 

practice  in  sports  and  revelings  upon,  this  day,  bear  sufficient 
•witness  ;  and  O  that  we  had  no  cause  to  wash  off  this  spot  with 
our  tears  from  the  beautiful  and  pleasant  face  of  the  glorious 
grace  and  peace,  which  once  shined  in  the  German  churches,  by 
whose  graves  we  may  stand  weeping,  and  say.  This  is  your  misery 
for  this  your  provoking  sin  !  Scotland  knows  best  her  own  in- 
tegrity, whose  lights  have  been  burning  and  shining  long  in  tlieir 
clearness  in  this  particular  ;  but  England  hath  had  the  name, 
and  worn  this  garland  of  glory,  wherewith  the  Lord  hath  crowned 
it  above  all  other  churches.  But  how  hath  that  little  flock  of 
slaughter,  which  hath  wept  for  it,  and  preached,  and  printed,  and 
done  and  suffered  for  it,  been  hated  and  persecuted  !  Who  have 
been  the  scorn,  and  shame,  and  reproach  of  men,  but  a  company 
of  poor  weaklings,  for  going  out  a  few  miles  to  hear  a  faithful, 
painful  preacher,  from  those  idle  shepherds,  who  either  could 
not  feed  them  with  knowledge  and  understanding  at  home, 
or  else  would  not  do  it  through  gross  profaneness,  or  extreme 
idleness  ? 

And  now,  since  God  hath  broken  the  yoke  of  their  oppressors, 
and  set  his  people  at  liberty  to  return  to  Sion  and  her  solemn 
assemblies,  as  in  days  of  old,  and  hath  given  to  them  the  desires 
of  their  hearts,  that  they  may  now  be  as  holy  on  the  Sab- 
bath as  they  will,  without  any  to  reproach  them,  at  least  to  coun- 
tenance such  reproaches  of  them  ;  now,  I  say,  when  one  would 
think  the  precious  Sabbaths,  (which  so  many  of  God's  servants 
in  former  time  have  brought  down  to  this  generation,  swimming 
in  their  tears  and  prayers,  and  which  many  in  these  days  have 
so  much  looked  and  longed  for,)  that  every  eye  should  be  look- 
ing up  to  heaven  with  thankfulness  for  these,  and  that  every 
heart  should  embrace  God's  Sabbaths  with  tears  of  joyfulness, 
and  bid  this  dear  and  precious  friend  welcome,  and  lie  and  rest  in 
their  bosom ;  and  so  I  doubt  not  but  that  England  hath  yet 
many  a  corner  full  of  such  precious  jewels,  to  whom  God's  Sab- 
baths are  yet  most  precious  and  glorious,  and  who  can  not  easily 
forget  such  blessed  seasons  and  means  in  them,  whereby  (if  ever 
the  Lord  did  good  unto  them)  they  have  been  so  oft  refreshed, 
and  wherein  they  have  so  oft  seen  God,  wherein  they  so  oft  met 
with  him,  and  he  with  them :  but  whose  heart  will  it  not  make 
to  relent  and  sigh,  to  hear  of  late  a  company,  not  of  ignorant 
debauched  persons,  malignants,  prelatical,  and  corrupt  and  carnal 
men,  but  of  such  who  have  many  of  them  in  former  times  given 
great  hopes  of  some  fear  of  God,  and  much  love  to  God's  ordi- 
nances and  Sabbaths  ?  and  now  (what  hurt  the  Sabbath's  ordi- 
nances of  the  Lord  Jesus  therein   have  done  them.  I  know  not, 


270  THE    SANCTIFICATION    OF    THE    SABBATH. 

but)  it  would  break  one's  heart  to  see  wliat  little  care  there  is  to 
sanctify  the  Sabbath,  even  by  them  who  think  in  their  judgments 
that  the  day  is  of  God.  What  poor  preparation  for  it,  either  in 
themselves  or  families  !  what  little  care  to  profit  by  it,  or  to 
instruct  or  catechize  their  families,  and  to  bring  them  also  in  love 
with  it !  what  secret  weariness  and  deadheartedness  (almost  whol- 
ly unlamented)  remain  upon  them  !  what  earthly  thoughts,  what 
liberty  in  speech  about  any  worldly  matter,  presently  after  the 
most  warning  sermon  is  done !  that  the  Lord  Jesus  hath  scarce 
good  carcasses  and  outsides  brought  him,  which  can  not  but 
threaten  more  crows  to  pick  them  unless  they  repent ;  and  yet 
this  is  not  so  sad  as  to  see  the  looseness  of  men's  judgments  in 
this  point  of  the  Sabbath,  whereby  some  think  a  Sabbath  lawful, 
but  not  necessary,  (in  respect  of  any  command  of  God ;)  nay, 
some  think  it  superstition  to  observe  a  weekly  Sabbath,  which 
should  be  every  day,  (as  they  imagine  ;)  they  have  allegorized 
God's  Sabbaths  and  almost  all  God's  ordinances  out  of  the  world, 
and  cast  such  pretended  anti-Christian  filth  and  pollution  upon 
them,  that  spiritual  men  must  not  now  meddle  with  them  ;  nay, 
verily,  all  duties  of  the  moral  law,  and  fruitful  obedience,  and 
holy  walking,  and  sanctification,  graces,  and  humiliation,  and 
such  like,  are  the  secret  contempt  of  many,  and  the  base  drudg- 
ery for  a  mill  horse  and  legal  Christian,  rather  than  for  one  that 
is  of  an  evangelical  frame  ;  and  herein  Satan  now  appears  with 
the  ball  at  his  foot,  and  seems  to  threaten  in  time  to  carry  all 
before  him,  and  to  kick  and  carry  God's  precious  Sabbaths  out 
of  the  world  with  him ;  and  then  farewell  dear  Lord  Jesus,  with 
all  thy  sweet  love  and  life,  if  Sabbaths  be  once  taken  from  us 
by  the  blind  and  bold  disputings  of  wretched  men ;  authority 
as  yet  upholds  them,  (which  is  no  small  mercy,)  and  the  favor 
of  Christ's  sweetness  in  them,  and  the  external  brightness  of  the 
beauty  of  them,  do  still  remain  on  many,  with  that  strength  and 
glory  that  it  is  not  good  policy  for  the  prince  of  darkness  now 
to  employ  all  his  forces  against  the  gates  of  the  Sabbath  ;  but 
the  time  hastens  wherein  the  assault  will  be  great  and  fierce,  and 
I  much  fear  that  for  the  secret  contempt  of  these  things,  the 
Lord,  in  dreadful  justice,  will  strengthen  delusions  about  this  day 
to  break  forth  and  prosper ;  and  then  pray,  you  poor  saints  of 
God  and  hidden  ones,  that  "your  flight  may  not  be  in  the  winter, 
nor  on  the  Sabbath  day;"  but  "woe  then  to  them  that  give  suck," 
woe  then  to  the  high  ministry  that  should  have  kept  these  gates, 
woe  then  to  that  loose  and  wanton  generation  rising  up,  who  think 
such  outward  forms  and  observation  of  days  to  be  too  coarse  and 
too  low  and  mean  a  work  for  their  ennobled   spirits,  which  are 


THE    SAXCTIFICATION    OF    THE    SABBATH.  271 

HOW  raised  liigher  and  nearer  God  than  to  look  much  after  Sab- 
baths or  ordinances,  graces  or  duties,  or  any  such  outward  forms; 
for  I  doubt  not,  but  if,  after  all  the  light  and  glory  shining  in 
England  concerning  God's  Sabbaths,  if  yet  they  are  not  thereby 
become  precious,  but  that  the  Lord  will  make  them  so  by  his 
plagues,  if  this  sin  once  get  head,  God  will  burn  up  the  whole 
world,  and  make  himself  dreadful  to  all  llesh,  until  he  hath  made 
unto  himself  a  holy  people,  and  a  humble  people,  that  shall  "  love 
the  dust,  and  take  pleasure  in  the  very  stones  of  his"  house,  and 
love  the  "  place  where  his  honor  dwells,"  and  long  for  the  time 
wherein  his  presence  and  blessing  shall  appear  and  be  poured 
out  upon  the  Sabbath  day. 

It  is  matter  of  the  greatest  mourning,  that  they,  above  all  others, 
should  trouble  God's  rest,  wherein  perhaps  their  souls  have  found 
so  much  rest,  or  might  have  done  ;  that  in  these  times,  wherein 
the  Lord  Jesus  was  coming  out  to  give  unto  his  house  his  ordi- 
nances, and  unto  his  people  his  Sabbaths  and  days  of  rest  every 
way,  that  now  they,  above  all  others,  should  offer  to  pull  them 
out  of  his  hand,  tread  them  under  foot,  and  hereby  teach  all  the 
profane  rout  in  the  world  to  do  the  like,  with  a  quiet  conscience 
and  without  any  check  by  their  reasonings  ;  that  now  when  God 
is  wasting  the  land,  and  burning  down  its  glory,  for  the  sins 
against  his  Sabbaths,  that  just  at  this  time,  more  than  ever,  they 
should  rise  up  to  pollute  and  profane  this  day.  The  Lord  grant 
his  poor  people  to  see  cause  at  last  to  mourn  for  this  sin,  that  the 
rest  of  the  Sabbath  may  be  rest  to  their  souls,  especially  in  this 
weary  hour  of  temptation,  which  is  shaking  all  things,  and 
threatens  yet  greater  troubles  unto  all  flesh.  The  Lord  Jesus 
certainly  hath  great  blessings  in  his  hand  to  pour  out  upon  his 
people,  in  giving  them  better  days,  and  brighter  and  more  beau- 
tiful Sabbaths,  and  glorious  appearances ;  but  I  fear,  and  there- 
fore I  desire  that  this  unwise  and  unthankful  generation  may  not 
stand  in  their  own  way,  lest  the  Lord  make  quick  work,  and  give 
those  things  to  a  remnant  to  enjoy,  which  others  had  no  hearts  to 
prize. 


SUBJECTION  TO  CIllUST, 


IX    ALL    HIS 


ORDINANCES   AND   ArPOINTMENTS, 


THE    BEST    MEANS    TO 


PRESERYE  OUR  LIBERTY. 


TOGETHEK    WITH    A 


TREATISE 

OP 

INEFFECTUAL  HEARING  THE  WORD; 

HOW  WE  MAY  KNOW  WHETHER  WE  HAVE  HEARD  THE  SAME 

EFFECTUALLY,  AND  BY  WHAT  MEANS  IT  MAY 

BECOME  EFFECTUAL  UNTO  US. 

WITH   SOME  REMARKABLE  PASSAGES   OF   HIS   LIFE. 


Matt.  xi.  29.  —  "  Take  my  yoke  upon  you,  and  learn  of  me  ; 
for  I  am  meek  and  lowly  in  heart :  and  ye  shall  find  rest 
unto  your  souls." 


: 


TO   THE   READER. 


One  of  the  sweetest  refreshing  mercies  of  God,  to  his  New 
England  people,  amidst  all  their  wilderness  trials,  and  straits 
and  sorrows,  wherewith  they  at  first  conflicted  in  those  ends  of 
the  earth,  hath  been  their  sanctuary  enjoyments,  in  the  beauties 
of  holiness,  where  they  have  seen  and  met  with  Him  whom  their 
souls  love,  and  had  familiar  and  full  converse  with  him,  above 
what  they  could  then  enjoy  in  the  land  from  whence  they  came. 
This  is  that  that  hath  sweetened  many  a  bitter  cup  to  the  remnant 
of  Israel.  The  Lord  alone  led  him,  and  there  was  no  strange 
God  with  him,  was  said  concerning  Israel  of  old  ;  and  this  was 
accounted  mercy  enough  when  he  led  them  into  a  land  where  no 
man  dwelt,  and  which  no  man  passed  through.  What  God  hath 
done  for  New  England  in  this  respect,  and  what  their  sanctuary 
mercies  be,  thou  hath  here  a  taste,  though  but  a  taste.  These 
notes  may  well  be  thought  to  be  less  accurate  than  if  the  author 
himself  had  published  them,  and  to  want  some  polishments  and 
trimmings,  which  it  were  not  fit  for  any  other  to  add  ;  however, 
thou  wilt  find  them  full  of  useful  truths,  and  may  est  easily 
discern  his  spirit,  and  a  spirit  above  his  own  breathing  in  them. 

Concerning  the  author,  it  were  worth  the  while  to  write  the 
story  of  his  life. 

It  is  needless  to  speak  in  his  commendation  ;  his  works  praise 
him  in  the  gates.  They  that  know  him  know  he  had  as  real  ap- 
prehensions of  the  things  of  God,  and  lived  as  much  with  God, 
and  with  his  own  heart,  and  more  than  the  most  of  Christians 
do.  He  had  his  education  at  Immanuel  College  in  Cambridge. 
The  conversion  and  change  of  his  heart  was  wrought  betimes 

275 


276  TO    TUE    READER. 

Avhen    he    lived  in  the  university,  and  enjoyed  Dr.  Preston's 
ministry,  whereby  God  had  the  very  best  and  strength  of  his  part 
and  years  for  himself.     When   he  was  first  awakened  to  look 
after  religion,  having  before  swam  quietly  in  the  stream  of  the 
times,  he  was  utterly  at  a  loss  which  way  to  take,  being  much 
molested  with  suggestions  of  atheism,  (in  the  depths  whereof 
Junius  was  quite  lost  for  a  time,)  and  moved  and  tempted  to  the 
ways  of  Farailism  also ;  for  some  advised  him  in  this  condition 
to  go  to  Grindleston   and  to  hear  Mr.  Brierley,  and  being  in- 
formed that  the  people  were  wont  to  find  a  mighty  possessing 
overpowering  presence  and  work  of  the  Spirit  when  they  heard 
him,  he  resolved  upon  the  journey ;  but  God  in  mercy  diverted 
him,  having  reserved  him  for  better  things.     Yet  he  read  what 
they  said,  and  the  books  of  H.  N.  amongst  the  rest,  where  meet- 
ing with  this  passage,  "  That  a  Christian  is  so  swallowed  up  in 
the  spirit,  that  what  action  soever  the  spirit  moves  him  to,  sup- 
pose whoredom,  he  may  do  it,  and  it  is  no  sin  to  him  ; "  this  was 
enough  ;  for  being  against  the  light  of  his  natural  conscience,  it 
bred  in  him  an  utter  abhorrency  of  those  loose  and  vile  ways  and 
principles  ever  after.    This  advantage  also  he  had,  that  Dr.  Tuck- 
ney  was  then  his  tutor,  whom  he  acquainted  with  his  condition, 
and  had  his  direction  and  help  in  those   miserable  fluctuations 
and  straits  of   his  soul.     Happy  is  the  man  whose  doubtings 
end  in  establishments  ;  nil  tarn  cerium,  qudm  quod  de  duhio  cer- 
ium ;  but  when  men  arrive  in  scepticism,  as  the  last  issue  and 
result  of  all  their  debates  and  thoughts  of  heart  about  religion, 
it  had  been  good  for  such  if  they  had  never  been  born. 

After  his  heart  was  changed,  it  was  observed  of  him,  that  his 
abihties  of  mind  were  also  much  enlarged,  divinity,  though  it  be 
chiefly  the  art  and  rule  of  the  will,  yet  raising  and  perfecting 
the  understanding  also  ;  which  I  conceive  came  to  pass  chiefly 
by  this  means,  that  the  fear  of  God  fixed  him,  and  made  him 
serious,  and  taught  him  to  meditate,  which  is  the  main  improve- 
ment of  the  understanding.  Therefore  such  as  came  to  him 
for  direction  about  their  studies,  he  would  often  advise  them  to 
be  much  in  meditation,  professing  that,  having  spent  some  time 


to    THE    READER.  277 

in  meditation  every  clay  in  his  beginning  times,  mid  written 
down  his  thoughts,  he  saw  cause  now  to  bless  God  for  it.  He 
was  assigned  to  the  work  of  the  ministry,  at  a  solemn  meeting 
and  conference  of  sundry  godly  ministers  about  it ;  there  were  to 
the  number  of  twelve  present  at  the  meeting,  whose  solemn  ad- 
vice was,  that  he  should  serve  the  Lord  in  the  gospel  of  his 
Son ;  wherein  they  have  been  the  salvation  of  many  a  soul ; 
for  upon  this  he  addressed  himself  to  the  work  with  that  reahty 
and  seriousness  in  wooing  and  winning  souls,  that  his  words 
made  deep  impressions,  and  seldom  or  never  fell  to  the  ground. 

He  was  lecturer  a  while  at  Earlescolne,  in  Essex,  (which,  I 
take  it,  was  the  iirst  place  of  his  ministry,)  where  he  did  much 
good,  and  the  people  there,  though  now  it  is  long  since,  and 
many  are  gone,  yet  they  have  a  very  precious  and  deep  remem- 
brance of  him,  of  the  mighty  power  of  God  by  him  to  this  day. 
But  TT.  Laud,  then  Bishop  of  London,  soon  slopped  his  mouth, 
and  drove  him  away,  as  he  did  many  other  godly  ministers  from 
Essex  at  the  same  time.  After  this  he  lived  at  Butterchrome, 
in  Yorkshire,  at  Sir  Richard  Barley's  house,  till  the  iniquity  of 
those  times  hunted  him  thence  also.  Then  he  w^ent  to  North- 
'  umberland,  till  silenced  there  also ;  and  being  thus  molested 
and  chased  up  and  down  at  home,  he  fled  to  New  England,  and 
after  some  difficulties  and  delays,  by  great  storms  and  disasters 
at  sea  upon  the  sands  and  coasts  of  Yarmouth,  which  retarded 
his  voyage  till  another  year,  he  arrived  there  at  last,  where  he 
was  pastor  to  a  precious  flock  at  Cambridge  about  fourteen 
years.  He  w^as  but  forty-six  or  forty-seven  years  old  when  he 
died.  His  sickness  began  with  a  sore  throat,  and  then  a  quin- 
sy, and  then  a  fever,  whereof  he  died  August  25th,  1640. 
This  was  one  thing  he  said  upon  his  death  bed :  "  Lord,  I  am 
vile, .  but  thou  art  righteous."  And  to  those  that  were  about 
him,  he  bade  them  love  Jesus  Christ  dearly ;  "  that  little  part 
that  I  have  in  him  is  no  small  comfort  to  me  now." 

His  manner  of  preaching  was  close  and  searching,  and  with 
abundance  of  affection  and  compassion  to  his  hearers.     He  took    t" 
great  pains  in  his  preparations  for  his  public  labors,  accounting 
VOL.  m.  21 


278  TO    THE    READKIJ. 

it  a  cursed  thing  to  do  the  work  of  the  Lord  negligently ;  and 
therefore  spending  usually  two  or  three  whole  days  in  preparing 
for  the  work  of  the  Sabbath,  had  his  sermons  finished  usually  on 
Saturday  by  two  of  the  clock.  He  hath  sometimes  expressed 
himself  thus  in  public :  "  God  will  curse  that  man's  labors  that 
lumbers  up  and  down  in  the  world  all  the  week,  and  then  upon 
-f  Saturday  in  the  afternoon  goes  to  his  study,  whenas  God  knows 
that  time  were  little  enough  to  pray  and  weep  in,  and  to  get  his 
heart  in  frame,  etc."  He  affected  plainness  together  with  power 
in  preaching,  not  seeking  abstrusities,  nor  liking  to  hover  and 
soar  aloft  in  dark  expressions,  and  so  shoot  his  arrows  (as  many 
preachers  do)  over  the  heads  of  his  hearers. 

It  is  a  wretched  stumbling  block  to  some,  that  his  sermons  are 
somewhat  strict,  and  (as  they  term  it)  legal ;  some  souls  can 
relish  none  but  meal-mouthed  preachers,  who  come  with  soft,  and 
smooth,  and  toothless  words,  hyssina  verba  hyssinis  viris  ;  but 
these  times  need  humbling  ministries,  and  blessed  be  God  that 
there  are  any ;  for  where  there  are  no  law  sermons,  there  will  be 
few  gospel  lives,  and  were  there  more  law  preaching  in  England 
by  the  men  of  gifts,  there  would  be  more  gospel  walking  both  by 
themselves  and  the  people.  To  preach  the  law,  not  in  a  forced, 
affected  manner,  but  wisely  and  powerfully,  together  with  the 
gospel,  as  Christ  himself  was  wont  to  do,  (Matt.  v.  and  elsewhere,) 
is  the  way  to  carry  on  all  three  together  —  sense  of  misery, 
the  application  of  the  remedy,  and  the  returns  of  thankfulness 
and  duty.  Nor  is  any  doctrine  more  comforting  than  this  hum- 
bling way  of  God,  if  rightly  managed. 

It  is  certain  the  foundations  of  after  sorrows  and  ruins  to  the 
church  have  ever  been  laid  in  the  days  of  her  prosperity,  and 
peace,  and  rest,  when  she  enjoys  all  her  pleasant  things.  This 
the  watchmen  of  Israel  should  foresee  ;  and  therefore  what  aliould 
they  do  but  seek  to  humble,  and  awaken,  and  search,  and  melt- 
men's  hearts,  and  warn  qvqvj  one  night  and  day  with  tears,  that, 
in  the  day  of  their  peace,  they  may  not  sin  away  the  things  of 
their  peace.  There  are  therefore  three  requests,  which  we 
would  desire  to  beg  of  God,  with  bended  knees  for  England,  to 


TO    THE    READER.  279 

perpetu<ate  the  present  prosperity  and  peace  thereof;  and  let  us 
commend  them  to  the  mourning  and  praying  ones  amongst  us,  that 
they  would  be  the  Lord's  remembrancers  in  these  petitions  :  — 

1.  A  right  understanding  and  sober  use  of  liberty.  For  when 
people  come  first  out  of  bondage,  they  are  apt  to  be  not  only 
somewhat  fond  of  their  liberties,  but  to  wax  giddy  and  wanton 
with  liberty,  and  instead  of  shaking  off  the  bloody  yokes  of  men, 
to  cast  off,  at  least  in  part,  the  government  and  blessed  yoke  of 
Christ  also.  Hence  it  comes  about  that  a  day  of  rest  from  per- 
secution, which  should  be  a  day  of  liberty  to  the  saints  to  serve 
God,  may  become  a  day  of  great  seduction,  and  of  liberty  to  se- 
ducing spirits  to  deceive,»and  damn,  and  mislead  them  from  the 
truths  and  ways  of  God.  But  the  machinations  of  men,  though 
in  conjunction  with  the  powers  and  gates  of  hell,  shall  certainly 
fall  at  last  before  truth  and  prayer.  And  of  this  is  the  first 
treatise  which  is  seasonably  published. 

To  be  fast  bound  to  the  rule  with  all  the  bonds  and  cords  of 
God  and  man  is  the  perfection  of  liberty.  Hence  there  is  not  a 
surer  corner  stone  of  ruin  to  a  Christian  commonwealth,  that 
God  will  break  them  with  unparalleled  destructions  by  some 
overflowing  scourge,  when  the  day  of  vengeance  is  in  his  heart, 
than  to  think  that  religion  is  none  of  their  liberties;  and  yet  how 
many  sons  of  Belial  are  there  void  of  counsel !  neither  is  there 
any  understanding  in  them  who  imagine  vain  things,  and  say,  "  Let 
us  break  his  bands  asunder,  and  cast  away  his  cords  from  us." 
How  do  men  run  into  extremes,  either  stretching  and  paring 
every  one  to  the  giant's  bed,  and  thereby  denying  liberty  to  the 
saints  to  serve  him,  according  to  the  measure  of  their  stature  in 
Christ,  or  else,  on  the  other  hand,  opening  the  door  so  wide  as  to 
plead  for  liberty  to  all  the  disguised  enemies  and  sins  against 
Christ,  thereby,  instead  of  uniting  the  saints  in  one,  endeavoring, 
through  a  dreadful  mistake,  to  unite  Christ  and  Belial !  It  is  a 
sad  thing  when  a  man  is  come  to  this  pass,  that  he  is  not  able 
to  resolve  his  conscience  whether  Baal  be  God,  or  the  Lord  be 
God,  and  therefore  would  not  have  the  worshipers  of  Baal  pun- 
ished, for  fear  lest  Baal  should  be  God.     Is  liberty  nothing  but 


280  TO    THE   READER. 

indifferency  and  iiTesolution  of  spirit  in  the  things  of  God?  Woe 
to  the  valley  of  vision,  even  to  a  sinful  nation  laden  with  iniquity, 
and  led  away  from  the  truth  as  it  is  in  Jesus,  and  to  the  host  of 
the  high  ones  that  sit  on  high,  in  the  day  of  his  visitation,  if  this 
be  the  spirit  of  these  times ;  for  in  the  day  when  he  visits,  God 
will  visit  for  these  things. 

2.  That  his  word,  especially  the  word  of  his  gospel,  may  be 
precious  and  powerful,  may  run  and  be  glorified  in  England. 
Alas  !  as  there  is  much  preaching,  but  few  serious,  few  heart- 
breaking sermons,  so  there  is  much  hearing,  but  little  effectual 
hearing.  Men  stand  like  the  oaks  of  Bashan  before  the  words 
of  the  God  of  Israel ;  no  terror  of  the  Lord,  no  news  of  ever- 
lasting destruction,  no  evidence  of  the  fierce  anger  of  God  upon 
them,  which  burns  down  to  the  bottom  of  hell,  can  take  hold  upon 
their  spirits,  or  awaken  their  consciences,  to  make  inquiries  after 
God  in  this  their  day ;  yea,  if  the  bars  of  the  pit  of  hell  were 
broken,  and  if  the  devils  of  hell  should  come  flying  up  amongst 
us,  in  our  solemn  assemblies,  from  the  fiery  corners  of  the  pit 
below,  with  everlasting  burnings  about  their  ears,  and  with  chains 
of  darkness  rattling  at  their  heels,  they  might  fright  men  out  of 
their  wits,  perhaps,  or  from  the  acts  of  sin,  it  may  be,  for  a  time, 
but  it  would  not  work  upon  their  hearts,  their  desperate,  dead, 
besotted  hearts.  The  fools  in  Israel  will  have  their  swing  in 
their  lusts,  and  go  to  hell  in  a  full  career,  let  God  do  his  best. 
O,  the  hardness  of  men's  hearts !  And  the  main  reason  of  it  is, 
because  they  hear  but  a  sound  of  words,  but  they  do  not  hear  the 
Lord  in  that  word ;  they  hear  words  that  are  spoken  by  God, 
but  they  hear  not,  they  see  not,  God  himself  therein.  If  ever 
thou  wouldest  profit  by  reading  or  hearing,  take  every  word  as  a 
special  message  to  thee  from  God  ;  and  of  this  fruitless  hearing, 
and  the  rules  of  hearing  aright,  is  the  other  treatise. 

3.  Conscience  of  his  Sabbaths.  Of  which  there  is  an  elaborate 
discourse  of  this  author,  formerly  published  by  himself;  there- 
fore we  shall  add  no  more.  The  blessing  of  Heaven  go  with 
these,  to  make  us  a  willing  people  in  the  day  of  his  power,  to 
submit  to  his  word,  and  to  come  under  the  wing  of  the  govern- 


TO    THE    READER.  281 

ment  of  Jesus  Christ,  as  esteeming  these  spiritual  mercies  our 
best  mercies,  our  choicest  and  dearest  liberties.  If  ever  the  Lord 
Jesus  (which  mercy  forbid)  should  take  his  doleful  and  final  fare- 
well of  the  English  nation,  as  when  he  laid  the  tombstone  upon 
Jerusalem,  such  as  these  will  be  his  mournings  over  us :  "  O 
Jerusalem  !  Jerusalem !  thou  that  killest  the  prophets  and  burnest 
them  that  are  sent  unto  thee,"  as  they  did  in  the  time  of  Popery, 
"  how  often  would  I  have  gathered  thy  children  together,"  (by  my 
word  and  spirit  therein,)  "even  as  a  hen  gathereth  her  chickens 
under  the  wings"  (of  my  special  government  and  protection,)  "  but 
ye  would  not ;  behold,  your  house  is  left  unto  you  desolate,"  But 
the  Lord,  who  doth  not  only  make  the  day  dark  with  night,  but 
also  turneth  the  shadow  of  death  into  the  morning,  even  the  Lord 
avert  these  evils,  and  the  Lord  make  the  English  nation  his 
Hephsibah,  and  the  land  Beulah,  which  is  the  prayer  of  his 
mourners  in  Sion,  and  of 

Thy  servants  in  Jesus,  and  for  Jesus'  sake, 

William  Greenhill, 
Samuel  Mather. 
24* 


TO    THE 


CHRISTIAN    READER 


The  precious  memory  of  the  author  of  these  ensuing  sermon?, 
needs  no  reviving  to  any  gracious  heart  that  had  any  knowledge 
of  him.  Yea,  the  world  knows  in  part,  (though  but  in  a  little 
part,)  by  some  pieces  of  his  formerly  printed,  (while  he  was  yet 
with  us,)  who  this  author  w^as,  what  it  owes  to  God  for  him,  and 
how  justly  it  might  sigh  over  his  grave,  with  that  of  the  apostle, 
"  Of  whom  the  world  was  not  worthy ! "  His  praise  throughout 
all  the  churches  is  far  above  any  addition  by  so  mean  a  pen  as 
writes  these  lines.  But  it  is  not  fit  that  the  first  page  of  any 
thing  published  after  his  death  (for  I  doubt  not  but  his  death  is 
long  ago  publicly  took  notice  of  )  should  go  without  some  witness 
of  a  mournful  remembrance  thereof,  which,  indeed,  no  tears  can 
sufficiently  lament.  We  who  sometimes  sat  under  his  shadow, 
and  were  fed  from  God  by  him,  (the  poor  flock  of  this  shepherd,) 
among  whom  he  lived,  "  testifying  repentance  toward  God,  and 
faith  toward  our  Lord  Jesus  Christ ;  "  and  whom  he  sometimes 
"  exhorted,  comforted,  and  charged  every  one  of  us  as  a  father 
doth  his  children  ;  "  we  can  not  but  carry  sorrow  in  the  bottom  of 
our  hearts  to  this  day,  that  we  must  here  see  his  face  no  more. 
Neither  do  we  believe  that  his  loss  remains  with  us  alone,  or  only 
within  the  limits  of  this  remote  wilderness  ;  the  benefit  (and 
consequently  the  want)  of  such  a  burning  and  shining  light  is 
of  more  general  concernment  than  we  easily  apprehend,  espe- 
cially in  this  age,  wherein  not  only  many  sit  in  utter  darkness, 
but,  which  is  more,  the  new  light  thereof  is  darkness,  and  the 

282 


TO    THE    CHRISTIAN    READER.  283 

love  of  many  waxing  cold.  But  we  must  all  be  silent  before 
Him  whose  judgments  are  unsearchable.  Neither  may  we  pre- 
sume to  say  to  him,  What  doest  thou  ? 

It  is  instantly,  and  not  without  cause,  desired  by  many  that 
such  relics  of  his  labors  as  do  survive  him  may  be  (at  least 
some  of  them)  imparted  to  the  public.  To  effect  anything  con- 
siderable that  way  is  not  an  easy  or  sudden  work.  But  this 
small  piece  being  at  present  attained,  it  seemed  not  amiss  to  let 
it  pass  the  press.  These  were  some  of  his  lecture  sermons, 
preached,  most  of  them,  in  the  year  1641.  They  are  now  tran- 
scribed by  a  godly  brother,  partly  from  the  author's  own  notes, 
partly  from  what  he  took  from  his  mouth.  The  subject  (in 
both  the  texts)  is  of  great  use,  and  needful  for  these  times, 
wherein  there  is  more  liberty  than  good  use  of  it,  and  much  more 
common  and  outward  than  saving  and  effectual  knowledge  of  the 
word  of  God.  These  posthumous  editions  are  far  short  of  what 
the  author  was  wont  to  do,  and  of  what  the  sermons  were  in 
preaching.  But  though  the  sense  be  not  every  where  so  full,  nor 
every  thing  so  thoroughly  spoken  to,  nor  the  style  so  good  by  far 
as  the  author's  manner  was,  yet  the  intelligent  reader  will  find 
a  precious  treasure  of  truth  in  it,  not  fit  to  be  buried  or  neglected. 
The  prophets  do  not  live  forever,  but  their  words  do.  The  Lord 
make  them  such  ever-living  words  as  may  take  hold  of  all  our 
hearts,  not  for  judgment,  but  for  mercy  ;  for  one  of  these  ways 
they  shall  live,  yea,  rise  up  at  the  last  day. 

March  29,  1652. 


WHOLESOME    CAVEAT 


FOR  A  TIME  OF  LIBERTY. 


2  Chron.  xii.  8,  "  Nevertheless  they  shall  be  his  servants,  that  they  may 
know  my  service,  and  the  service  of  the  kingdoms  of  the  country." 

The  greatest  part  of  this  chapter  is  spent  in  setting  down 
that  famous  war  which  Shishak,  king  of  Egypt,  made  against 
Rehoboam,  king  of  Judah. 

The  cause  of  this  war  in  regard  of  Shishak  is  not  set  down  ; 
probable  conjectures  there  be :  Jeroboam  probably  might  be 
treacherous,  who  having  a  party  in  Egypt,  lest  Rehoboam  should 
grow  too  great,  together  with  some  other  pretended  wrongs, 
might  awaken  tliis  bear  from  his  den ;  but  in  regard  of  God, 
you  may  see  the  reason  set  down,  (ver.  2,)  "  because  they  had 
transgressed  against  the  Lord.'.' 

The  time  of  this  war  is  set  down  in  the  first  verse  —  when  he 
had  established  the  kingdom  by  wholesome  laws,  erecting  God's 
worship,  and  countenancing  godly  men,  (2  Chron.  xi.  16,  17,) 
which  continued  three  years,  and  strengthened  himself  by  forti- 
fied places,  and  munition  fit  for  war,  as  in  the  foregoing  chapter 
appears.  Now,  when  he  had  most  peace  and  quiet,  he  and  all 
Israel  suddenly  forsake  the  Lord,  which  was  the  fourth  year ; 
and  in  the  fifth  year  comes  Shishak,  and  with  a  mighty  host 
wastes  all  before  him  until  he  comes  to  the  chief  city. 

Now,  in  verse  the  fifth  and  sixth  is  set  down  the  repentance  of 
the  people,  with  their  princes  especially.  Shemaiah,  who,  no 
doubt,  had  spoke  against  their  idolatrous  courses  before,  takes 
his  season  when  they  were  low  and  tamed,  and  tells  them  the 
true  cause  of  their  misery.  (Ver.  5.)  Many  sins  there  were  in 
the  land,  as  idolatry,  and  whoredoms,  etc. ;  yet  the  venom  was, 
"  They  had  forsaken  the  Lord."     Let  the  sin  be  what  it  will  be, 

285 


286  A    WHOLESOME    CAVEAT 

yet  let  it  be  such  a  one  as  men  forsake  the  Lord  by  it,  that  is 
the  provocation;  hereupon  they  humble  themselves,  some  effect- 
ually, some  hypocritically,  yet  all  outwardly,  and  say  the  Lord 
is  righteous ;  they  extenuate  not  their  sin,  they  lay  not  the 
blame  on  man,  no,  not  on  Shishak,  but  see  the  Lord,  justify  his 
proceedings :  The  Lord  is  righteous,  we  unrighteous,  although  it 
w^ere  more  heavy  than  it  is. 

Now,  in  the  seventh  verse,  and  in  the  words  read,  is  set  down 
the  mitigation  of  God's  plague,  and  the  moderation  of  his  chas- 
tisement, "  I  will  not  pour  out  all  my  wrath,"  yet  I  think  it  nat 
fit  to  show  perfect  deliverance,  "I  will  make  them  servants,  to 
let  them  know,"  etc. 

There  are  two  parts  in  the  wards  read :  — 

1.  The  punishment  or  chastisement  on  Judah  for  forsaking 
the  Lord,  and  backsliding  from  him,  which  is  bondage  and 
privation  of  the  liberty  they  had  —  they  must  be  Shishak's 
servants. 

2.  The  Lord's  end  ;  it  was  very  gracious  —  "  that  they  may 
know  my  service,"  etc. 

For  explication. 

1.  What  is  meant  by  service  ? 

Ans.  There  are  two  things  in  service  :  1.  Government.  2. 
Subjection  ;  cheerful  obedience  to  that  government.  Both  the 
Hebrew  word,  as  also  the  nature  of  the  thing  itself,  hath  these 
two. 

God  sets  up  his  government  over  a  people  ;  his  people  do  or 
should  subject  cheerfully  to  this  government.  By  my  service  is 
therefore  meant  my  government,  and  your  subjection  wrought 
by  me  to  this  government. 

2.  "  They  shall  know."  1.  Not  by  the  knowledge  of  the  brain, 
for  that  they  know  now,  but  knowledge  of  experience,  as  it  is 
said  in  Ezek.  vi.  ult. :  "  When  I  shall  have  made  the  land  deso- 
late in  all  their  habitations,  they  shall  know  that  I  am  the  Lord.'* 
Now,  what  shall  they  know  of  it  ? 

A?is.  The  difference  between  them,  t?ie  sorrow  of  the  one, 
the  sweet  of  the  other ;  the  misery  of  the  one,  and  blessedness 
of  the  other  ;  the  bondage  of  the  one,  and  the  hberty  of  the 
other. 

There  might  be  many  things  observed  from  the  words,  but  I 
note  only  the  general. 

Obser.  That  when  any  people  of  God  forsake  the  Lord,  and 
cast  off  his  government  over  them,  they  provoke  the  Lord  to 
put  them  under  the  bondage  of  another  government.  They 
that  abuse  God's  liberty  must  be  under  bondage  ;  the  Lord  hath 


FOR    A    TIME    OF    LIBERTY.  287 

a  kingdom  in  this  world  most  glorious ;  hence,  when  men  will 
not  be  under  it,  if  they  will  not  be  ruled  by  hira,  they  must  be 
ruled  by  the  whip  ;  and  if  Christ's  laws  can  not  bind,  Christ's 
chains  must.  Jer.  v.  19,  ''And  it  shall  come  to  pass  when  ye 
shall  say,  Wherefore  doth  the  Lord  all  these  things  unto  us  ? 
then  shalt  thou  answer  them,  Like  as  ye  have  forsaken  me, 
nnd  served  strange  gods  in  your  land,  so  shall  ye  serve  strangers 
in  a  land  that  is  not  yours."  Ps.  cvii.  10,  11,  "Such  as  sit  in 
darkness  and  in  the  shadow  of  death,  being  bound  in  affliction 
and  iron,  because  they  rebelled  against  the  words  of  God,  and 
contemned  the  counsel  of  the  Most  High."  Ezek.  xx.  24,  25, 
*'  Because  they  had  not  executed  my  judgments,  but  had  de- 
spised my  statutes,  and  polluted  my  Sabbaths,  etc.  Wherefore  I 
gave  them  also  statutes  that  were  not  good,  and  judgments, 
whereby  they  should  not  live,"  etc.  Zech,  xi,  15,16,  "And 
the  Lord  said  unto  me,  Take  unto  thee  yet  the  instruments  of 
a,  foolish  shepherd.  For  lo,  I  will  raise  up  a  shepherd  in 
the  land,  which  shall  not  visit  those  that  be  cut  off',  nor  seek 
the  young  one,  nor  heal  that  that  is  broken,  nor  feed  that  that 
standeth  still,"  etc. 

W  hen  people  break  covenant  with  God,  and  loathe  him,  then 
saith  the  Lord,  I  will  not  feed,  and  then  he  sets  over  them  idol 
shepherds. 

This  is  certain :  when  the  soul  will  not  subject  itself  to  God, 
he  goes  about  to  subject  God  to  him,  nay,  to  his  lusts.  Is.  xliii. 
24,  "  Thou  hast  made  me  to  serve  with  thy  sins."  For  one  of 
them  must  stoop,  and  a  man  would  have  the  Lord  be  merciful, 
patient,  and  pitiful  to  hira,  when  he  is  in  league  with  his  lusts : 
now,  this  the  Lord  will  not  do.  And  hence,  if  he  does  not 
destroy  hira,  he  withdraws  himself  from  serving  of  the  creature, 
and  hence  other  evils  take  hold  of  it,  and  bring  it  under.  When 
Adam  stood  and  was  for  God,  all  creatures  served  him,  and  the 
riches  of  God's  goodness  preserved  him,  the  Lord  communicated 
the  sweet  of  his  government  or  service  to  him  ;  but  when  turned 
away  from  the  riglit  ways  of  God,  now,  if  the  Lord  should 
serve  him  by  governing  of  him  in  goodness,  he  should  serve  a 
lust,  and  bow  to  the  creature,  nay,  to  a  lust,  which  is  a  viler 
thing  than  for  one  creature  to  fall  down  and  worship  another. 
Tlierefore,  now,  hence  it  comes  to  pass,  because  the  Lord  will  not 
be  a  servant  to  any  man'8  lust,  there  must  be  some  other  govern- 
ment that  must  seize  upon  them.  Hence  set  all  the  saints  in  the 
cliurches  with  their  faces  subjected  to  the  Lord,  his  good  will 
and  righteous  ways,  and  then  liis  goodness  shall  tlow  down  upon 
them  in  and  through  Christ ;  for  otherwise  we  have  nothing  to  do 


288  A    WHOLESOME    CAVEAT 

with  good,  but  when  we  are  set  right  for  God.  Hos.  ii.  19, 
"  I  will  betroth  thee  unto  me  forever,  yea,  I  will  betroth  thee  unto 
me  in  righteousness,  in  judgment,  in  loving  kindness,  and  mercy,'* 
etc.  The  Lord  will  then  command  all  creatures  to  be  serviceable 
to  his  church  and  people.  (Ver  21,  22.)  But  on  the  contrary, 
misery  must  needs  seize  upon  the  soul  that  doth  cast  off  the 
government  of  the  Lord  Jesus.  Thus  much  for  the  general 
explication  of  the  point.     Now,  in  particular,  — 

1.  What  is  this  government  or  service  of  God? 

2.  What  is  that  bondage  he  captivates  his  unto  ? 

3.  Why  doth  the  Lord  do  thus  ? 

Ques.  1.     What  is  this  government  or  service  of  God  which 
being  shaken  off  the  Lord  gives  them  over  to  bondage  ? 

Ans.  There  is  a  double  government  of  the   Lord   over  his 
people. 

1.  Internal  or  inward,  of  which  our  Saviour  speaks.  (Luke 
xvii.  21.)  The  kingdom  of  God  (saith  Christ)  comes  not  by 
observation  and  outward  pomp ;  "  For  behold  the  kingdom  of 
God  is  within  you."  And  this  is  nothing  else  in  general,  but 
when  the  Lord  doth  by  his  Spirit  in  the  word  of  his  grace  cause 
the  whole  soul  willingly  to  submit  and  subject  itself  to  the  whole 
will  of  God  so  far  as  it  is  made  known  to  it ;  this  is  the  inward 
kingdom  of  God  and  government  of  Christ  in  the  soul.  Rom.  viii. 
14,  "  So  many  as  are  led  by  the  Spirit  are  the  sons  of  God." 
Ps.  ex.  2,  "  The  Lord  shall  send  the  rod  of  thy  strength  out  of 
Zion,"  etc.  2  Cor.  x.  4,  "  For  the  weapons  of  our  warfare  are 
not  carnal,  but  mighty  through  God  to  the  pulling  down  of  strong- 
holds." Ver.  5,  "  Bringing  into  captivity  every  thought  to  the 
obedience  of  Christ."  There  are  mighty  boisterous  distempers, 
but  the  Lord,  when  he  comes  in  his  kingdom,  to  sit  upon  the 
royal  throne  of  the  hearts  of  his  people,  now  they  fly ;  and 
this  is  the  inward  kingdom  of  Christ,  like  a  poor  subject  par- 
doned and  received  to  favor,  he  is  before  the  face  of  the 
prince  continually  attending  on  him.  Rev.  vii.  14, 15,  "These 
are  they  which  came  out  of  great  tribulation,  and  have  washed 
their  robes,  and  made  them  white  in  the  blood  of  the  Lamb." 
Ver.  15,  "Therefore  are  they  before  the  throne  of  God,  and 
serve  him  day  and  night  in  his  temple,"  etc.  Now,  this  is  meant 
in  part  by  God's  service  in  these  days  :  do  you  think  the  Lord 
cared  for  thousands  of  rams  ?  No,  but  to  walk  humbly.  (Micah 
vi.)  Did  he  care  for  temple  and  ordinances?  No,  but,  (Is.  i. 
19,)  "If  ye  be  willing  and  obedient,  ye  shall  eat  the  good  of 
the  land."  Neh.  ix.  20,  "  In  these  days  he  gave  them  his  good 
Spirit  to  instruct  them." 


FOR    A    TIME    OF    LIBERTY.  289 

2.  External  or  outward,  the  end  and  instigation  of  which  was 
to  set  up  and  lielp  forward  the  inward ;  for  external  ordinances 
are  nothing  in  tliemselves,  mean  things  ;  but  as  they  are  appoint- 
"'\  and  sanctified  for  this  end,  tliey  are  most  glorious ;  and  there- 
re  Christ  threatens  the  Jews  (Matt.  xxi.  43)  that  the  king- 
iuni  should  be  taken  from  tliem.  What  was  that?  Surely  not 
inward,  for  that  tliey  had  not,  but  the  outward  and  external 
means  called  God's  kingdom  ;  all  these  helps  and  means  shall  be 
taken  from  you,  and  all  laid  ruinous.  Now,  this  external  king- 
dom of  Christ  is  double. 

1.  The  external  kingdom  or  government  of  God  by  his  church, 
in  the  administration,  and  execution,  and  subjection  to  the  blessed 
ordinances  of  God,  wherein  the  power  and  kingdom  of  Christ 
is  seen;  and  thus,  (Dan,  ii.  44,  45;  vii,  27,)  "It  shall  be 
given  to  the  saints  of  the  Most  High,"  etc.  Not  to  profane  herds 
of  beasts  or  cages  of  unclean  birds,  but  to  the  saints  of  the  Most 
High,  whose  kingdom  is  an  everlasting  kingdom,  and  all  the 
princes  of  the  world  shall  subject  themselves  to  this  kingdom 
of  Christ. 

'  This  outward  kingdom  Christ  administeretli  amongst  his 
people  in  this  world  :  and  this  was  part  of  the  Lord's  govern- 
ment over  his  people  herein,  though  various  from  our  form  now. 

2.  Of  the  commonwealth  which  may  have  divers  forms,  and 
had  in  the  time  of  Israel ;  but  it  receiving  its  law  from  God  and 
governing  for  God,  hence  it  was  the  government  of  God,  and 
subjection  hereunto  was  subjection  and  service  to  God  him- 
self. And  hence,  when  the  people  cast  off  Samuel,  (1  Sam.  viii. 
7,)  "  They  have  not  rejected  thee,  but  me."  Kev.  xi.  15, 
*'  The  kingdoms  of  the  world  are  become  the  kingdoms  of  our 
Lord  and  of  his  Christ,  and  he  shall  reign  forever  and  ever." 
For  although  the  commonwealth  of  Israel  was  made  up  of  the 
church,  and  hence  Josephus  calls  it  a  theocracy,  where  the  Lord 
governed,  and  yet  the  same  thing  had  divers  r^aoig,  forms  and 
respects,  and  hence  there  was  a  diverse  government  then,  and 
hence  made  diverse.  2  Chron.  xix.  5,  8,  "  Jehoshaphat  sets 
judges  in  the  land  throughout  all  the  fenced  cities."  Such  is  the 
wildness,  boldness,  and  carelessness  of  men's  hearts,  that  they  do 
not  only  need  laws,  but  watchmen  over  them,  to  see  they  be 
kept ;  and  hence  the  Lord  appointed  some  chief,  some  judges  in 
every  city,  and  also  some  in  every  village,  as  by  proportion  may 
be  gathered,  (Ex.  xviii. ;)  every  ten  men  had  one  over  them. 

Now,  this  was  the  blessed  wisdom  of  God  to  put  all  into  sweet 
subordination  one  unto  another  for  himself. 

1.  Everyone  professing  his  name  is  made  for  God, for  Christ, 
VOL.  Ill  25 


290  A    WHOLESOME    CAVEAT 

"as  Lord  of  lords,  unto  whom  every  knee  must  bow,"  and  in- 
wardly subject. 

2.  Hence  the  Lord  (it  being  not  good  to  leave  man  to  him- 
self) erects  a  kingdom  of  the  church,  with  his  own  power  and 
authority,  and  government  in  it  for  that  end. 

3.  This  being  poor  and  shiftless  against  inward  and  outward 
revenge,  hence  the  Lord  sets  up  kingdoms  of  the  world,  which 
either  rule  for  this  end,  or  these  ends,  or  not.  If  they  do  not,  they 
are  to  answer  it,  and  shall  one  day  to  Christ,  "  whom  God 
hath  made  head  over  all  things  to  the  church."  (Eph.  i.  22.)  If 
they  do,  then  their  government,  judgment,  and  kingdom  is  the 
Lord's  in  a  special  manner;  and  hence  break  the  yoke  of  sub- 
jection to  any  one  of  these,  you  cast  off  Christ,  the  Lord's  gov- 
ernment and  service  ;  and  being  so  linked  together,  in  truth  if  you 
break  one  you  break  all,  and  this  will  provoke  the  Lord  to  make 
you  kiss  the  clink,  and  to  put  your  necks  under  iron  bondage 
that  refuse  subjection  to  him. 

Ques.  2.  "What  is  that  bondage  or  other  government  to  which 
the  Lord  gives  over  his  people  when  they  have  cast  off  his  gov- 
ernment :  this  will  provoke  the  Lord  if  the  Lord  be  cast  off,  and 
the  casting  off  the  government  of  Christ  will  bring  the  most 
famous  kingdoms,  churches,  and  families  into  bondage :  you  will 
say.  What  is  this  bondage  ?  When  is  it  that  the  Lord  takes  his 
season  for  the  execution  of  it  ? 

A71S.  1.  The  Lord  takes  his  own  times  to  do  it;  these  were  a 
twelvemonth  before  the  Lord  sent  Shishak.  Here  he  was  more 
quick.  Nebuchudnezzar  comes  at  last,  and  many  years  it  is  be- 
fore the  Lord  doth  it. 

2.  The  Lord  is  various  in  working ;  as  he  is  wonderful  and 
hath  divers  ways  or  means  of  bondage,  he  hath  more  prisons  and 
chains  than  one. 

1.  Sometimes  the  Lord  opens  the  door  of  a  kingdom  or  state 
for  the  inroad  of  some  foreign,  or  it  may  be  barbarous  enemy, 
breaking  in  sometimes  by  power,  coming  in  sometimes  by  craft, 
and  then  ruling  like  lions,  which  the  Lord  makes  to  vex  and 
prick  the  people  of  God  ;  thus  here  their  lives  were  spared,  but 
liberties  lost.  Thus,  Judg.  ii.  13,  14,  "  They  forsook  the  Lord, 
and  served  Baal  and  Ashtaroth  ;  "  and  in  verse  14,  "  The  anger 
of  the  Lord  waxed,  hot  against  Israel,  and  he  delivered  them  into 
the  hands  of  spoilers  that  spoiled  them."  Ver.  15,  "  Whither- 
soever they  went  out,  the  hand  of  the  Lord  was  against  them 
for  evil."  And  this  the  Lord  doth  many  times  suddenly,  that 
one  would  never  think  that  ever  the  Lord  should  be  so  sudden  ; 
the  Lord  can  be  as  quick  to  punish  as  man  to  sin,  and  that 


FOR    A    TIME    OF    LIBERTY.  291 

unexpectedly.  Eccl.  ix.  12,  "Man  knows  not  his  time,  but  is 
taken  like  fish  in  an  evil  net  suddenly."  Lara.  iv.  12,  "  The 
kingdoms  of  the  earth,  and  all  the  inhabitants  of  the  world,  would 
not  have  believed."  Judg.  v.  8,  "  They  set  up  new  gods,  and 
war  was  in  the  gate." 

2.  Sometimes  the  Lord  turns  the  edge  of  that  lawful  authority 
God  hath  set  over  them  against  themselves,  to  be  a  heavy 
scourge  from  God  upon  them.  Thus  it  was  with  Israel  in  Egypt, 
(Ex.  i.  8,  9  ;)  there  arose  a  king  which  knew  not  Joseph,  and 
it  is  said  then  they  were  oppressed.  Thus  Jeroboam,  whom  the 
ten  tribes  chose,  (Hos.  v.  11,)  he  oppressed  the  people,  he  will 
be  innovating,  and  this  becomes  their  oppression.  Thus  the 
people  under  the  reign  of  degenerate  Solomon,  (though  their 
complaint  might  be  in  part  unjust.)  Such  is  the  venom  of  sin 
and  unsubduedness  to  the  kingdom  of  God,  that  the  Lord  turns 
light  into  darkness,  and  makes  an  aching  head  matter  of  sorrow 
to  all  the  state  and  body  of  people.  Eccl.  x.  16,  "  Woe  to  thee, 
O  land,  when  thy  king  is  a  child."  And  one  man  shall  do  a 
world  of  hurt,  one  Shebna  or  Amaziah,  and  this  the  Lord  doth 
in  justice  many  times  for  casting  off  his  government. 

3.  Sometimes  the  Lord  gives  a  people  up  into  the  hands  of 
one  another  to  be  mutual  oppressors  of  each  other,  that  a  man's 
neighbor  shall  be  his  oppressor.  Zech.  xi.  9,  "  I  will  pity  no 
more  the  inhabitants  of  the  land,  I  w411  deliver  them  every  one 
into  his  neighbor's  hands.  I  will  feed  you  no  more  ;  that  which 
dieth  let  it  die,  and  that  which  is  cut  off  let  it  be  cut  off,  and  let 
the  rest  eat  every  one  the  fiesh  of  another."  Sometimes  the  Lord 
is  pleased  to  send  marvelous  straits  into  a  place,  that  men  are  forced 
to  imbondage  themselves  sometimes  by  words  as  bitter  as  death, 
as  sharp  as  arrosvs ;  the  Lord  is  pleased,  for  the  forsaking  of  his 
righteous  ways,  to  make  a  man's  self  rip  his  own  bowels,  the  father 
against  the  child,  the  master  shall  be  a  scourge  to  the  servant, 
and  the  servant  shall  be  a  scourge  to  his  master,  weaiy  him  of 
his  life,  the  government  of  the  Lord  in  a  man's  heart  or  family 
being  cast  off ;  (:Micah  vii.  4,  5,)  "  Trust  not  in  a  friend."  No  great- 
er bondage  in  the  world  than  for  men  professing  the  Lord  to  be 
desperately  set  one  against  another. 

4.  By  taking  from  a  people  all  that  righteous  power  of  gov- 
ernment the  Lord  hath  set  over  them,  when  a  people  despising 
the  Lord  and  inward  government  first,  (for  there  all  begins,)  and 
so  not  prizing  what  they  have,  nor  praying  for  them,  nor  sub- 
jecting to  them,  the  Lord  hereupon  sends  some  sickness,  or  some 
other  evil,  that  they  are  either  suddenly  taken  away,  or  gradu- 
ally;   and    when   they  are  gone,  all  sink,    or   else    such   cross 


292  A    WHOLESOME    CATEAT 

carriages,  that  as  Moses  said,  so  say  thej,  "  I  can  not  be-ar  tin's  peo- 
ple." Tims,  (Judg.  xxi.  2^,)  "  Men  did  what  was  right  in  their 
own  eyes  when  there  was  no  king  in  IsraeL"  No  state  so  miser-, 
able  as  an  anarchy,  when  every  one  is  a  slave,  becaose  every 
one  will  be  a  master.  ThuSy  (Is,  iii.  1,  2,  6,)  "  Be  a  ruler 
to  us."  No,  I  will  not  undertake  to  nile.  So  (2  Chron.  xv.  3,  5) 
when  without  a  teaching  priest,  then  no  peace  at  ally  men  will  not 
be  under  government  of  them,  you  shall  not  have  thera^  they 
shall  rest  in  peace,  and  you  shall  then  know  the  v^^ant  of  them. 

5.  By  giving  them  over  to  Satan's  and  their  own  hearts'  lusts^ 
that  seeing  they  v/ill  not  serve  the  Lord,  they  shall  serve  their 
lusts  and  their  sins,  that  now  the  Lord  he  hath  left  off  chastising 
of  men,  and  conscience  shall  check  no  more,  prosper,  saith  the 
Lord,  and  go  on  in  thy  sin.  Ps.  Ixxxi.  12,  "  So  I  gave  them 
up  to  their  own  hearts'  lusts,  and  they  walked  after  their  own 
counsels."  E,ev.  xxii,  11,  "Let  him  that  is  filthy  be  filthy 
stilL" 

When  the  Lord  shall  give  a  man  over  to  Satan,  not  only  to 
winnow  him,  to  let  out  the  chaff,  and  so  to  make  the  grain  the 
purer,  &r  to  buffet  them  as  he  did  Paul,  but  to  insnare  them,  and 
hold  them,  that  he  shall  not  only  tempt,  but  his  temptations  shall 
take,  and  not  only  take,  but  holds  (2  Tim.  ii.'  ult.)  "  who  are 
taken  captive  by  him  at  his  will ;"  taken  alive  as  a  snare  doth, 
that  now  a  man  is  beyond  the  reach  of  all  means,  only  perad ven- 
ture God  may  give  repentance ;  (Is.  i.  5,)  "  Why  should  ye  be 
stricken  any  more  ?  ye  wall  revolt  yet  more  and  more."  The 
Lord  leaves  smiting  and  says,  Go  on  and  prosper  in  thy  sin  ;  and, 
which  is  the  worst  of  all,  Satan  shall  so  blind  him  and  harden  him, 
fill  him  with  pnde,  passion,  lying,  hatred  of  God's  people,  cavil- 
ing against  the  Lord's  ways  of  gi'ace,  slighting  of  his  betters, 
despising  of  wholesome  counsel  from  his  dearest  friends,  that  he 
knows  not  that  gray  hairs  are  upon  him.  And  after  this,  when 
God  hath  cast  out,  it  may  be  the  church  doth  also,  a  most  fearful 
bondage  that  the  Lord  gives  such  a  soul  over  unto. 

There  are  two  reasons  of  this  point  which  I  collect  only  from 
the  story  in  this  chapter. 

Reason  1.  In  regard  of  the  righteous  judgment  of  God.  It 
is  just  and  equal  that  he  that  will  not  be  ruled  by  this  blessed 
Lord  Jesus,  he  should  be  ruled  by  his  lusts  ;  he  that  will  not  be 
in  subjection  to  a  merciful  Christ,  he  should  be  in  bondage  to 
unmerciful  men  :  this  a  humbled  heart  will  acknovrledge,  as  these 
do  here.  ( Ver.  6.)  They  acknowledged  the  Lord  to  be  righteous. 
Man  being  fallen,  it  had  been  righteous  with  God  to  have  left  all 
men  as  the  angels  that  fell  in  chains  of  darkness  forever.     But 


FOR    A    TIME    OF    LIBERTY.  293 

among  his  chiirdi  and  people  the  Lord  sends  the  gospel  to  pro- 
claim liberty,  and  with  it  sends  Christ  with  his  Spirit,  to  come  to 
the  prison  doors  of  poor  sinners,  to  give  repentance  as  well  as 
remission  of  sins  ;  and-  now,  if  tliey  will  not  come  out  of  their 
bondage,  accept  of  the  Lord's  liberty,  it  is  exceeding  righteous  to 
deal  with  them  as  we  do  witli  prisoners  condemned  to  die  ;  if  the 
prince  comes  to  the  prison  doors,  and  says,  I  am  come  to  give  thee 
thy  life,  nay,  and  here  is  pardon,  nay,  favor,  and  to  pull  oflf  thy 
chains  also  ;  now,  if  he  says,  Xo,  I  had  rather  be  in  prison,  every 
one  will  say  it  is  just,  and  as  it  was  in  the  year  of  jubilee,  he  that 
would  not  go  free  was  to  be  a  bondman  forever.  It  is  very 
righteous  to  give  men  their  own  choice  ;  it  is  no  wrong  to  let  them 
have  their  own  will :  if,  indeed,  the  laws  of  Christ  were  Draco's 
laws,  hard  and  heavy,  there  were  something  to  oTjject ;  but  they 
are  most  sweet,  and  for  which  of  all  other  blessings  men  have 
cause  to  bless  him.   (Ps.  cxlvii.  ult.) 

Reason  2.  In  regard  of  the  mercy  or  merciful  wisdom  of  the 
Lord  toward  his  church  and  people,  especially  his  peculiar  ones, 
that  hereby  they  keep  the  closer  to  the  Lord,  set  a  higher  price 
upon  the  rules  and  government  of  the  Lord,  love  his  kingdom  the 
more,  and  the  liberties  thereof,  and  use  them  better  when  they 
have  them  again,  so  here,  "  that  they  may  know  my  service,"  etc. 

1.  IIow  sweet  it  is.  Experience,  we  say,  is  the  mistress  of 
fools  ;  such  is  the  foolishness  of  men's  hearts  that  men  are  many 
times  never  truly  taught  a  truth  till  they  are  taught  it  by  sense, 
(Prov.  v.  11,)  "and  thou  mourn  at  last  when  thy  flesh  is  con- 
sumed :  "  tell  a  man  of  all  the  glory  of  the  saints,  they  never  un- 
derstand it  till  they  feel  it ;  tell  men  of  the  woe  of  their  ways, 
they  will  not  believe  it  till  they  see  it.  Ps.  xxxii.  9,  "  Be  not 
as  the  horse  or  mule,  that  hath  no  understanding,  whose  mouth 
must  be  held  in  ^vith  bit  and  bridle."  Hos.  x.  11,  "  Ephraim  is 
like  a  heifer  that  is  taught."  Like  untamed  horses  that  will 
cast  their  rider,  unless  they  be  held  under  and  backed,  and  then 
they  are  gentle,  so  it  is  here  ;  and  truly  it  is  long  before  a  man 
can  learn  the  sweet  of  Christ's  government :  hence  Israel  must 
be  long  in  Egyptian  bondage,  and  many  long  miseries,  so  that,  if 
there  be  either  justice  or  mercy  in  the  Lord,  he  will  do  this,  and 
this  point  shall  be  true. 

Use  1.  Hence,  then,  see  that  the  greatest  liberty  and  sweet- 
est liberty  is  to  be  under  the  government  of  Christ  Jesus,  although 
men  do  not  think  so :  hence  the  Lord  tells  them  here  "  they  shall 
know  my  service  :  "  they  might  have  replied.  We  do  know  it.  No, 
till  they  be  in  bonds  they  know  it  not,  nor  can  not  learn  it.  So 
it  is  now ;  and  hence,  let  men  observe  while  thev  live  loosely,  and 


294  A    WHOLESOME    CAVEAT 

are  guided  by  their  own  wisdom,  for  their  own  ends,  according 
to  their  own  will,  at  peradventures,  at  rovers,  as  they  please, 
they  do  think  this  liberty  very  sweet ;  and  it  is  better  than  to  be 
curbed  in.  But  let  the  Lord  strike  an  arrow  in  the  heart  of 
these  wild  bucks  that  have  broke  park  and  pale,  send  affliction 
and  an  iron  yoke  of  sorrow  upon  them,  or  distress  of  conscience, 
if  there  be  any  sense  and  feeling  left,  they  will  bemoan  them- 
selves, and  say,  I  did  think  my  liberty  sweet,  but  now  I  see  it  is 
bitter  in  a  sinful  way  ;  and  the  Lord's  way  was  most  sweet,  by 
their  own  confession.  Hence,  (Ps.  ii.  3,)  "  Let  us  break  their 
bands,"  etc.  But  O,  now  hence  learn  this  truth,  and  digest  it 
thoroughly,  that  the  greatest  liberty  lies  here.  Do  not,  in  thy 
judgment,  think  Christian  liberty  lies  in  being  freed  from  the 
law  as  a  rule  of  obedience  in  respect  of  the  matter  of  it  to  be 
done,  nor  in  thy  practice ;  but  know  though  thou  didst  meet  with 
a  thousand  sorrows  with  it  and  griefs,  yet  it  is  sweet.  Christ's 
"  yoke  (Matt.  xi.  30.)  is  easy,  and  his  burden  light."  What,  when 
not  a  hole  to  hide  his  head  in,  when  a  reproach  of  men,  a  worm 
and  no  man,  when  be  bore  the  Father's  wrath  ?  Yes,  when  he 
was  meek  under  it,  ("Not  mine,  but  thy  will  be  done,")  it  was 
then  most  sweet.  1  Kings  ix.  21,  22,  To  be  a  servant  to  Sol- 
omon is  no  bondage.  Ps.  cxix.  32,  "I  will  run,  when  thou  shalt 
enlarge  my  heart." 

Use  2.  Hence  see  the  reason  why  the  Lord  hath  deprived 
his  churches  of  their  liberty,  and  his  government  over  them  at 
sundry  times,  and  hath  put  them  under  iron  yokes  and  bonds,  and 
sore  pressures  :  the  reason  is  sliown  ;  they  have  either  openly  or 
more  secretly  cast  off  the  government  of  the  Lord ;  here  hath 
been  the  very  wound,  the  ail  of  all  churches  famous  and  glori- 
ous. Ps.  Ixxxi.  14,  "  O  that  they  had  hearkened !  I  should  then 
soon  have  subdued  their  enemies."  The  cause  is  not  so  hard  to 
find  to  a  discerning  spirit  who  is  privy  in  any  measure  to  the  coun- 
sels of  God.  1  Kings  ix.  8,  9,  Solomon  hath  a  promise  that  "  the 
Lord's  eyes  and  heart  shall  be  to  his  people  "  which  are  under 
him  :  but  if  once  they  slip  the  collar,  then  woe  ;  and  why  ?  "  Be- 
cause they  forsook  the  Lord,  that  brought  them  out  of  Egypt ;  " 
they  had  liberty,  but  they  cast  it  off. 

What  do  you  think  was  the  moving  cause  of  all  those  bloody 
persecutions,  when  the  blood  of  dogs  was  more  precious  than  of 
Christian  churches?  Were  not  they  godly?  Tes,  I  do  not 
doubt  of  it.  But  as  it  was  here,  though  humbled  they  must  be  in 
bondage,  because  they  had  cast  off  the  government  of  the  Lord 
Jesus.  And  hence  in  the  apostle's  time  evil  times  were  come, 
sad  apostfisies  fi'om  the  truth,  and  because  it  was  long  before  they 


FOR    A    TIMF.    OF     LIP.ERTY.  295 

Avcre  low  enough.  And  hence,  (Rev.  vi.)  till  the  fifth  seal  was 
opened  ;  no  crying,  as  it  was  with  Israel  in  bondage,  no  prayer 
to  purpose,  and  because  the  Lord  saw  they  would  abuse  all  liber- 
ties it"  they  had  them.  And  hence  in  Constantine's  time,  when 
peace  came  in,  contention  came  with  it,  and  so  abused  all,  that 
their  peace  was  their  poison.  And  hence,  in  the  primitive  churches, 
they  began  to  cast  otF  the  government  of  the  Lord  Jesus  ;  mur- 
murings  there  were  ;  hence  came  persecution  ;  but  they  were  a 
precious  people,  and  made  blessed  use  of  it.  And  the  Lord 
couples  their  chief  persecution  with  their  rest.  And  it  is  said, 
(Acts  ix.  31,)  "  Then  had  the  churches  rest,"  etc. 

And  what  do  you  think  of  the  reason  of  the  long  reign  of  An- 
tichrist, exalting  himself  above  God  and  all  that  is  called  God, 
bringing  the  church  under  the  heaviest  bondage  for  body  and 
soul  that  ever  the  earth  saw?  Men  did  not  love  the  truth,  either 
speculative  to  guide  their  minds,  or  practical  to  rule  their  wills  ; 
and  hence  left  to  this  day. 

What  is  the  cause  of  bleeding  Germany's  woe  ?  0  poor  Ger- 
many !  whence  the  gospel  first  brake  out  in  its  full  strength,  that 
now  it  is  a  field  of  blood,  that  men  in  woods  like  satyrs  are  afraid 
of  men,  and  men  in  cities  glad  to  eat  the  entrails  of  beasts,  and 
sometimes  the  flesh  of  their  own  babes,  to  preserve  their  lives. 
What,  was  there  no  evil,  but  the  common  condition  of  the  church 
to  be  under  the  cross  ?  Ask  them,  they  can  not  tell  what  ails 
them,  but  curse  the  emperor  and  Swedes,  etc.  O,  think  of  it  with 
sorrow,  in  secret,  for  them  that  know  it  not  themselves,  they  have 
secretly,  I  say,  secretly  cast  off  the  government  of  a  merciful 
Christ,  and  hence  are  under  the  hand  of  unmerciful  men. 

What  is  the  cause  in  our  native  country,  notwithstanding  all 
prayers  and  tears  no  deliverance  ?  Truly  men  do  not  know  it, 
but  the  Lord  sees  it,  they  know  not  how  to  use  their  liberty. 

And  for  ourselves,  what  shall  I  say  ?  I  can  not  but  bless  God, 
and  wonder  to  see  how  it  is  with  many,  and  rejoice  to  see  many 
precious,  holy  ones,  to  whom  one  day  in  God's  court  is  sweeter 
than  a  thousand  elsewhere  ;  but  I  must  profess,  and  can  not  but 
mourn  for  others,  men  that  were  eminent  under  bondage,  but 
never  worse  than  here  ;  as  if  the  Lord  should  say.  Look,  here 
be  your  eminent  ones ;  look,  and  fear,  and  mourn,  you  ministers 
of  my  house  ;  here  be  the  people  you  had  thought  had  been  con- 
verted, and  that  of  all  others  such  a  one  would  never  have  fjillen 
so  ;  one  an  oi)inion  takes  him,  another  a  lot,  another  loose  company, 
another  his  lust,  another  goes  proud,  another  fierce,  another  mur- 
muring. What,  should  I  name  all?  O,  that  my  words  might 
be  healing: !  etc. 


296  A    WHOLESOME    CAVEAT 

Use  3.  lience  see  what  will  become  of  us  that  are  now 
under  the  government  of  the  Lord,  if  ever  we  cast  it  off, 
either  inward  or  outward,  or  both.  We  are  not  dearer  to  him 
than  his  people  Israel  here,  nay,  Judah.  When  old  Israel,  the 
great  and  numerous  tribes  of  Israel,  had  set  up  calves,  little 
Judah  and  Benjamin  received  the  priests  ;  and  yet  they  fell, 
and  were  in  bondage.  I  know  we  are  not  yet  in  bondage  ;  yet 
it  is  not  more  unseasonable  to  speak  now  than  for  the  Lord  to 
Solomon.   (1  Kings  ix.  L) 

Quest.  But  there  being  much  unsubduedness  in  the  hearts  of 
the  best,  how  shall  one  know  when  there  be  such  sins  for  which 
the  Lord  will  cast  from  under  his  government  ? 

Ans.  1.  When  men  do  not  loathe  their  own  hearts  for  the 
unprofitableness,  but  loathe  God's  ordinances  secretly,  and  grow 
w^eary  of  them  as  of  their  burdens,  because  of  the  unprofitable- 
ness of  them;  when  a  people  find  not  that  special  good  by 
them  which  recompenseth  all  losses,  and  so  prize  them,  but  lay 
blame  on  them,  because  unfruitful  to  them.  (Mai.  iii.  13.)  He 
speaks  to  a  people  got  out  of  captivity,  "  Your  words  have  been 
stout  against  me  ;  "  no,  say  they,  "  It  is  in  vain  to  serve  the  Lord  ; 
what  profit  is  there  in  this  ? "  You  must  conceive  they  had 
many  losses,  were  very  poor,  (as  ver.  11,)  a  temptation  which  a 
proud  heart  can  not  endure  above  any ;  here  is  now  no  profit  in 
mourning,  fasting,  etc.,  and  God's  own  people  began  to  think  so  ; 
and  hence,  (ver,  IG,)  "  Then  they  spake  often  one  to  another;  " 
there  was  good  etlect  of  his  sermon.  Now  what  follows  ? 
Chapter  iv.  1,  Hence  the  wicked  shall  come  and  cut  off 
branch  and  root  in  Antiochus's  time  ;  there  is  a  burning  day  a-com- 
ming,  that  shall  burn  down  house,  root  and  branch ;  and  hence, 
(Matt.  xxi.  43,)  "  The  kingdom  shall  be  given  to  them  that 
bring  forth  fruit."  You  will  say,  We  do  ;  no,  thy  own  mouth 
shall  condemn  thee  :  you  do  not ;  you  find  no  good  by  all  the 
ordinances  of  God,  and  hence  come  those  questions  ;  what  war- 
rant for  such  an  ordinance  ?  The  bottom  is,  they  never  felt 
good  of  it,  and  hence  grow  weary  of  it.  Well,  if  it  be  your 
burden,  the  Lord  will  ease  you  of  it. 

2.  When  you  see  men  (professing  the  fear  of  God)  mutually 
naturally  contentious,  and  continuing  so  ;  I  say  contentious  with 
saints  which  they  say  they  love,  and  which  they  are  by  cove- 
nant bound  to  love,  either  from  some  conceived  wrong,  and 
hence  can  not  forgive  as  Christ  doth  them ;  or  from  a  preju- 
dicate  groundless  opinion,  They  care  not  for  me,  nor  I  for  them; 
or  from  a  spirit  of  scornful  censoriousness,  what  are  such  and 
such  ?  or  because   distasted,  because  of    some  reproof  in   their 


FOK    A    TIME    OF    LIBKKTY.  297 

sin  ;  or  by  soiife  opinion,  or  by  some  worldly  conveniency,  or 
laying  out  lots,  or  restraint  of  some  liberty,  etc.,  or  because  of 
some  sin  ;  now  can  sit  and  censure  ;  and  I  say,  when  this  is 
mutual ;  for  a  godly  man  may  be  contended  with,  but  he  prays 
and  mourns  and  pities,  unless  it  be  at  some  time,  but  when  it 
shall  continually  abide  so  fierce  and  implacable,  (Eccles.  vii.  9,) 
"  Anger  resteth  in  the  bosom  of  fools."  When  a  man  shall  be 
glad  of  an  occasion  of  difference,  that  so  he  may  depart  and 
have  something  to  quiet  conscience  for  breach  of  covenant, 
that  there  can  be  no  healing,  but  bellies  of  pigs  are  more  dear 
than  bowels  of  saints,  and  when  quiet,  upon  the  least  occasion 
a])t  to  pick  holes  and  quarrel;  now,  it  is  time  for  the  Loi"d  to 
give  over  to  another  government.  Zech.  xi.  14,  15,  AVhen 
brotherhood  is  broken,  then  an  idol  shepherd  is  set  up.  Ex.  ii., 
Moses  was  sent  to  deliver  Israel,  but  he  finds  two  Hebrews, 
oppressed,  striving,  and  must  not  be  checked  neither ;  well  then 
farewell  deliverance  if  you  be  of  that  spirit :  you  shall  love  one 
another  better  if  ever  the  Lord  doth  that  for  you.  It  hath  been 
the  wisdom  of  some  princes,  when  their  subjects  have  been  at 
civil  wars,  to  call  them  forth  to  a  common  enemy,  and  there 
they  can  agree.  O  brethren,  there  is  no  sin  like  this,  and  yet 
none  so  slighted.  You  shall  know  what  it  is  either  by  being 
yoked  under  enemies^or  sins  ;  the  first  of  these  breaking  bonds 
of  union  to  Christ,  the  other  with  his  members. 

Use  4.  Hence  see  the  reason  why  many  men  are  delivered 
up  to  the  bondage  of  their  own  lusts,  the  most  sad  bondage  and 
power  of  Satan,  who  have  seemed  to  be  delivered  from  it ; 
truly  they  have  cast  off  the  government  of  the  Lord.  Men 
wonder  why  in  this  country  men  are  more  vile  than  ever  they 
were,  men  that  gave  great  hopes :  the  reason  is  this  ;  they  have 
seemed  to  be  under  Christ's  government,  but  secretly  cast  it  off  : 
and  hence  filthy  and  vile  lusts  are  their  apparitors  and  pursui- 
vants, etc. 

Object.  The  saints  feel  a  bondage;  how  shall  one  know  the 
difference  ? 

Ans.  The  first  and  greatest  inthrallment  is,  when  Satan  and 
sin  so  rule  as  that  they  know  them  not ;  this  is  lamentable,  that 
like  those,  (John  viii.  oO,)  when  Christ  told  them,  if  they  con- 
tinued in  the  truth  it  should  make  them  free,  they  would  not 
believe  that  ever  they  were  in  bondage.  So  here  a  man  thinks 
himself  free  when  he  is  a  slave,  thus:  (Ps.  Ixxxi.  13,)  "God 
gave  them  up  to  their  own  hearts'  lusts,  and  they  were  led  by 
their  own  counsels."  The  saints  may  be  much  carried  away  by 
the  power  of  Satan's  temptations,  but  never  so  far  as  to  think 


298  A    WHOLESOME    CAVEAT 

their  bondage  is  their  freedom,  and  to  have  reasons  and  argu- 
ments prevailing  against  the  good  ways  of  God's  grace,  and  to 
have  reasons  to  maintain  their  sinful  courses,  and  that  is  in  such 
as  have  wit,  and  parts,  and  knowledge,  which  through  the  right- 
eous judgment  of  God  are  left  so  far  to  abuse  it  as  to  make  use 
of  it  to  maintain  their  sinful  lusts. 

2.  When  men,  if  they  see  their  bondage,  yet  have  no  heart  to 
come  out  of  it,  in  using  all  means  for  that  end.  When  the  will 
is  in  captivity,  no  captivity  like  it,  no  galley  slave  like  it :  a  child 
of  God  hath  a  bondage  and  is  led  into  captivity ;  but,  O  misera- 
ble man  !  he  cries  ;  but  these  (Pro v.  xvii.  10)  "  have  a  price  in 
their  hand,  but  no  heart  to  make  use  of  it."  Ezra  i.  5,  "  So 
many  whose  hearts  the  Lord  stirred,  they  gat  up  to  go  to  Jeru- 
salem." But  the  Lord  never  stirs  the  hearts  of  these  poor 
creatures  ;  they  know  and  fear,  yet  have  no  heart  to  get  out  of 
that  condition,  nay,  rather  willingly  are  so.  They  sell  themselves 
to  their  lusts,  and  sins,  and  Satan.  Here  is  (saith  Satan)  this 
gain  ;  neglect  prayer  for  it,  tell  a  lie  for  it,  break  covenant  for  it, 
lose  thy  peace  for  it :  here  is  this  honor  and  credit ;  look  big  on 
it :  here  is  this  estate ;  carry  thy  countenance  high,  and  thus  ap- 
parel thyself  with  these  trappings,  walk  thus  with  thy  boots 
French-like :  here  is  this  pleasure  and  mirth ;  keep  thou  this 
company,  loose  thy  heart,  neglect  thy  God,  give  thyself  over  to 
it :  here  is  this  ease  ;  defer  thy  repentance,  be  cold  in  prayer, 
neglect  thy  family  ;  and  a  man  sells  himself  to  his  lust,  pleasures, 
and  honors  ;  thou  art  thus  provoked,  and  therefore  now  thou 
must  fret,  and  murmur,  and  rage,  and  hold  thy  own,  and  so  ease 
thy  heart :  thus  men  set  themselves  to  sale  willingly. 

3.  When  men  have  some  heart  to  come  out  of  it,  but  the  Lord 
leaves  men  to  an  indifferency,  and  consequently  to  apostasy,  as 
it  was  with  Agrippa  almost  persuaded,  and  like  the  Israelites 
that  refused  to  go  into  that  good  land,  (Num.  xiv.,)  and  here- 
upon the  Lord  was  wroth,  and  said  they  should  not,  but  they 
repented  and  would  fain  have  had  some  pity  showed  in  regard  of 
their  misery,  but  their  enemies  fell  upon  them  and  destroyed' 
them ;  all  the  plea  of  the  Arminians  is  for  this,  which  is  nothing 
else  but  men's  misery.  Luke  xiv..  Those  that  were  invited 
made  their  excuses,  and  said,  "  I  must  needs  go  and  see  it ;  "  but 
found  no  necessity  to  come  to  Christ.  Now,  the  saints,  the  Lord 
never  leaves  them  to  a  spirit  of  indifferency,  but  keeps  them  in 
a  spirit  of  necessity.  I  must  come  out  of  this  miserable  condi- 
tion, saith  the  poor  soul ;  they  say  not.  Flesh  is  weak,  but,  I  must 
have  help.  (Ps  ex.)  Because  it  is  "the  day  of  the  Lord's 
power,"  they  must  not  rest  contented  without  help  ;  and  if  the 


FOR   A    TIME    OF    LII5ERTY.  299 

Lord  delays  them,  and  hears  not,  they  will  follow  the  Lord  so 
much  the  harder. 

4.  If  they  have  any  resolution  to  come  out,  and  think  it  must 
not  be  thus,  and  purpose  never  to  live  thus  again,  yet  notwith- 
standing all  their  purposes  and  resolutions,  they  fall  again,  and 
never  get  any  real  conquest,  their  untamed  hearts  and  wills  are 
never  a  whit  more  subdued.  Is.  Ixiii.  7,  8,  "  For  he  said,  Surely 
they  are  my  people,  children  that  will  not  lie.  So  he  was  their 
Saviour  ;  but  they  soon  rebelled,  and  vexed  his  Holy  Spirit :  "  their 
wills  were  never  subdued.  But  now  the  saints,  either  the  Lord 
preserves  them  from  such  falls  and  apostasies  ;  or  if  they  do  de- 
part from  the  Lord  by  reason  of  the  prevailing  power  of  any 
temptation,  they  ever  get  real  conquest  by  their  fall ;  their  sinful 
corruption  thereby  gets  its  deadly  wound.  (Rom.  xi.  10.)  Their 
backs  are  not  always  bowed  down,  but  the  Lord  raiseth  their  bowed 
down  spirits,  (Ps.  cxlv.  14,)  and  uphokleth  their  spirits  for  them 
when  they  think  they  shall  one  day  fall  by  the  hand  of  such  Saul- 
like sins  and  distempers.  A  carnal  heart  may  carry  a  fair  pro- 
fession, and  be  in  subjection  to  Christ  for  a  time  ;  but  his  back 
stands  always  bowed  down  under  his  profession  ;  it  is  his  burden, 
and  hence  at  last  he  casts  it  off  as  a  man  doth  his  wearisome  bur- 
den ;  but  on  the  contrary,  a  child  of  God  being  indeed  weary  of 
his  sin,  and  carrying  that  up  and  down  with  him  as  his  burden, 
with  his  soul  bowed  down  in  the  sense  of  his  own  vileness,  by 
this  means,  through  the  help  of  Christ,  at  last  he  comes  to  get 
real  conquest  over  his  sin,  and  cast  it  off. 

5.  Yv'hen  the  Lord  in  this  case  lets  them  alone  without  inward 
or  outward  troubles,  this  is  a  fearful  sign.  Ilosea  iv.  17, 
"  Ephraim  is  joined  to  his  idols  ;  let  him  alone  ;  "  the  Lord  will 
take  no  more  pains  with  them  ;  he  is  wearied  out  with  striving. 
Is.  i.  0,  "  Why  should  ye  be  stricken  ?  ye  will  revolt  yet  more 
and  more  : "  when  the  Lord  sees  men  the  worse  for  his  merciful 
corrections,  he  deals  Hke  parents  that  have  striven  long  with  their 
children,  and  can  do  no  good  on  them  ;  they  then  resolve  to  let 
them  take  their  own  course,  and  will  own  them  no  longer  to  be 
of  their  family  :  the  Lord  never  deals  thus  long  with  his  ;  but  if 
their  sin  will  not  waste  by  words,  the  Lord  will  then  try  what 
chains  will  do;  and  now  they  shall  find  good,  now  they  shall  re- 
member their  backslidings  and  apostasies  from  God,  and  their 
impenitency  in  sin,  in  secret  sins,  especially  in  the  days  of  their 
peace  and  prosperity  ;  now  the  Lord  will  make  sin  as  bitter  as 
ever  it  was  sweet.  0,  consider  this,  you  that  are  prosperous  ;  and 
because  the  Lord  is  good  to  you,  therefore  you  think  the  Lord 
likes  vvell  of  your  ways.     No  greater  plague  than  for  the   Lord 


300  A    WHOLESOME    CAVEAT 

to  give  a  man  peace  in  his  sin  ;  or  if  the  Lord  begins  to  afflict 
thee  in  thy  name,  or  estate  begin  to  be  blasted,  and  thou  canst 
see  God's  hand  on  thee,  and  knowest  it,  and  yet  thou  remainest 
unhumbled,  this  is  a  sign  thou  art  under  the  bondage  of  thy  sin. 

Use  5.  For  examination,  whether  we  do,  or  when  a  people 
do  cast  off  the  government  of  the  Lord  and  destroy  his  kingdom, 
it  is  needful  to  know  the  sin,  that  we  may  prevent  the  misery  ; 
and  it  is  certain,  let  New  England  be  watchful,  and  make  sure 
here  to  advance  the  Prince  of  Peace,  and  to  keep  the  right  and 
government  in  his  hand,  and  you  shall  have  the  blessing  of  God 
and  his  ordinances,  peace  and  mercy  in  your  times,  and  contin- 
ued to  your  children  ;  for  "  his  kingdom  is  an  everlasting  kingdom, 
and  of  the  increase  of  his  kingdom  there  is  no  end ; "  and  on  the 
contrary,  if  New  England  cast  off  the  government  from  over  them, 
and  refuse  his  service,  the  Lord  will  then  take  the  kingdom  from 
you,  and  you  shall  then  know  the  want  of  what  now  ye  enjoy. 
Now,  because  Christ's  government  or  kingdom  is,  1,  inward  ;  2, 
outward  in  church  and  in  state,  — 

I  shall  let  you  know,  1,  when  the  inward  kingdom  of  Christ  is 
set  up,  and  when  it  is  razed  down,  which  I  shall  do  by  giving 
you  a  brief  view  of  the  nature  of  it,  and  wherein  it  consists,  and 
so  you  may  the  better  judge  of  your  own  hearts  in  this  particular. 
As  Satan  hath  an  inward  kingdom  in  the  hearts  of  those  that 
are  without,  so  the  Lord  Jesus  hath  an  inward  kingdom  in  the 
hearts  of  all  his  saints.  Cok  i.  13,  "  Blessed  be  God"  (saith  the 
apostle)  "  which  hath  translated  us  from  darkness  to  light,  and 
from  the  power  of  Satan  into  the  kingdom  of  his  dear  Son," 
which  is  very  spiritual,  little  seen ;  a  man  may  be  under  all  out- 
w^ard  government,  and  yet  nought  here  ;  and  therefore  attend  : 
this  inward  kingdom  therefore  consists  in  four  things,  or  when 
the  whole  soul  submits  itself  to  God  in  these  four  particulars  :  — 

1.  When  the  whole  soul  gives  entertainment  unto  the  Lord 
himself  to  come  into  it ;  for  if  a  people  shall  say  they  are  under 
such  a  government,  and  yet  will  not  admit  the  prince  himself  to 
come  amongst  them,  but  keep  him  out  of  the  kingdom,  they  cast 
off  his  government  and  his  kingdom. 

2.  When  the  whole  soul  closeth  with  the  whole  will  of  the  Lord  ; 
for  if  a  people  shall  receive  a  prince  amongst  them,  but  he  shall 
make  no  wholesome  laws  to  govern  them,  but  will  be  led  by  their 
own  wills  and  lusts,  they  pull  down  his  kingdom. 

3.  When  the  whole  soul  thus  closeth  with  the  will  of  Christ 
by  virtue  of  the  power  and  spirit  of  Christ ;  for  if  a  people 
submit  to  the  will  of  their  prince,  but  it  is  not  by  virtue  of  his 
authority  over  them,  command  of  them,  and  helps  he  hath  given 


roR    A    TIME    OF    LIBERTY.  301 

them  for  that  end,  but  it  is  by  reason  of  some  foreign  poAver,  that 
underhand  encoiirageth  them  to  yield,  this  is  poor  subjection. 

4.  AVhen  the  soul  thus  submits  to  Christ's  will  for  the  Lord's 
ends,  denying  its  own  wisdom  or  will,  and  is  led  by  the  Lord  to 
his  end ;  for  if  a  people  shall  submit  to  their  prince,  but  it  is  to 
set  up  other  princes,  he  is  cast  oft'  from  his  throne.  When  a 
man  shall  serve  God,  and  be  under  his  government  because  it  is 
profitable  or  honorable,  it  suits  his  own  end,  this  is  poor  service 
in  the  Lord's  account. 

1.  I  say,  then,  the  soul  is  under  the  inward  kingdom  or  gov- 
ernment of  Christ,  when  the  whole  soul  gives  entertainment  to 
the  Lord  of  lords,  the  Lord  himself,  with  all  his  train,  in  and 
by  the  gospel  of  grace,  the  royal  sword  and  scepter  of  Christ's 
kingdom  ;  for  when  Christ  himself  is  thus  received,  the  kingdom 
-of  God  is  come  to  that  soul,  and  entered  into  that  heart ;  and 
hence  (Mark  i.  14,  15)  the  gospel  is  called  the  gospel  of  the 
kingdom,  and  when  John  and  Christ  preached,  "  Believe  and  re- 
pent, for  the  kingdom  of  God  is  at  hand."  Under  which  word 
is  comprehended  much,  but  principally  Christ  Jesus  ready  to  en- 
ter the  souls  of  his  people ;  and  hence  John  preached  Christ. 
Now,  it  is  said  those  that  were  etFectually  wrought  upon,  (Matt.  xi. 
12,)  that  "  the  kingdom  of  heaven  did  suffer  violence,  and  the  vio- 
lent take  it  by  force  ; "  so  that  the  kingdom  of  God  is  come  into 
the  hearts  of  all  the  elect  of  God,  when  the  soul  uses  a  holy  vio- 
lence, and  the  Lord  does  draw  the  heart  to  an  entertainment  of 
the  Lord  himself.  Many  ditnculties  there  be  between  them  and 
Christ,  and  yet  they  break  through  all. 

Tliis  is  the  condition  of  all  men  by  nature  ;  they  are  strangers 
to  Christ,  and  live  without  God  and  Christ  in  the  world,  and 
Christ  from  them,  and  so  Satan  takes  possession  and  rules  them, 
and  so  men  are  under  the  kingdom  of  darkness,  so  that  the  devil 
himself  possesses  every  natural  man,  as  the  apostle  speaks,  "  He 
worketh  in  the  children  of  disobedience,"  to  run  on  so,  and 
remain  so.  Now^,  the  gospel  of  the  kingdom  and  the  means  to  ad- 
vance Christ  in  his  kingdom  makes  a  free  offer  of  Christ  himself ; 
indeed,  it  offers  pardon,  grace,  mercy,  life,  glory,  but  all  these  are 
in  Christ  himself,  and  we  possess  them  by  possessing  and  receiving 
of  Christ  himself;  as  a  poor  woman  hath  all  the  wealth  of  the  man 
by  entertaining  of  the  man.  So  that  the  gospel  firstly  and  pri- 
marily offers  Christ  himself,  and  faith  doth  pitch  on  Christ 
himself,  and  doth  "  open  those  everlasting  doors  that  the 
King  of  glory  may  come  in."  John  i.  12,  It  is  said,  "  So 
many  as  received  him,  he  gave  power  to  be  the  sons  of  God." 
1  John  V.  12,  "  He  that  hath  the  Son  hath  life ;  "  so  that  now  let 
VOL.  III.  26 


302  A    WHOLESOME    CAVEAT 

a  man  refuse  or  reject  the  Lord  himself  as  he  is  thus  offered  hi 
the  gospel,  he  does  refuse  the  kingdom  of  tlie  Lord,  and  does  re- 
fuse to  be  under  the  power  of  the  Lord.  True,  it  may  be  said 
the  kingdom  of  God  hath  been  nigh  to  him,  when  Christ  is  offered 
in  the  gospel,  and  God  sajs,  as  it  were,  Nothing  shall  please 
me  so  much  as  this,  if  thou  dost  receive  me.  Luke  x.,  "  Go 
and  preach  to  these  and  thesQ  cities,  and  if  they  will  not  receive 
you,  shake  off  the  dust  of  your  feet,  and  let  them  know  the  king- 
dom of  God  hath  been  nigh  to  them ; "  then  Christ  comes  into 
the  soul  when  the  whole  soul  takes  the  Lord  for  himself,  Christ, 
and  all  that  Christ  hath,  Christ  in  a  pardon,  and  Christ  in  a 
promise  :  at  that  very  day  the  Lord  gave  the  heart  to  receive 
him,  then  is  the  kingdom  of  God  come  in  that  heart,  and  with 
him  all,  life,  peace,  joy,  and  glory,  God,  Spirit,  and  all. 

Now,  the  whole  soul  receives  him,  wdien,  1,  the  mind  sees  him 
in  the  glory  of  his  grace,  that  though  it  had  low,  mean  thoughts 
of  Christ  before,  for  which  it  mourns,  yet  the  rising  of  this  glo- 
rious sun  upon  him,  he  esteems  all  things  loss  for  him  that  he 
may  win  Christ,  and  be  found  in  Christ,  I  in  him,  and  he  in  me, 
in  vocation  ;  and  not  having  my  own  righteousness,  in  justifica- 
tion ;  and  to  feel  the  life  of  Christ  and  death  also,  in  sanctification  ; 
and  to  attain  to  the  resurrection  of  the  dead,  in  glorification  :  and 
now  nothing  is  dear  to  the  soul  but  Christ.  2.  When  the  will, 
after  the  soul  hath  had  some  hopes,  the  Lord  may  look  toward 
it  in  his  grace,  and  having  had  many  heart-breaking  tears  before 
the  Lord,  the  Lord  is  now  pleased  by  the  glad  tidings  of  the 
gospel  to  give  the  will  power  not  only  to  receive  and  entertain 
the  Lord,  but  gladly  to  receive  him.  The  soul  wonders  that 
ever  the  Lord  should  bow  down  to  him,  and  offer  mercy  to  him  ; 
and  whenas  together  with  this,  by  the  sweet  favor  of  his  grace 
that  he  doth  let  into  the  heart,  the  soul  doth  receive  the  Lord 
with  most  dear  embracings  into  his  soul,  that  now  there  is  none 
like  to  the  Lord.  Cant.  i.  3,  "  Thy  name  is  like  an  ointment  poured 
out,  where  the  very  feet  of  the  messengers  of  glad  tidings  are 
beautiful."  But  the  Lord  himself  is  the  only  crown  and  joy  of 
the  soul,  when  the  least  look  of  love  to  a  castaway  is  more  sweet 
than  kingdoms,  ay,  and  much  more,  that  is,  love  itself.  Is.  lii.  9, 
"  Break  forth  into  joy,  sing  together,  ye  waste  places  of  Jerusa- 
lem :  for  the  Lord  hath  comforted  his  people."  When  kings 
shall  stop  their  mouths  as  vile  in  themselves,  and  not  able  to  set 
forth  that  glory  they  never  heard  of  before,  and  the  soul  for  joy 
sells  away  all  to  buy  this  pearl,  that  it  says  with  David,  "  liow 
do  I  love  thy  law  !  " 

Now,  beloved,  when  the  soul  does  thus  receive  the  Lord,  the 


FOR    A    TIME    OF    LIBERTY.  303 

kingdom  of  God  is  come  to  that  soul,  and  therefore  try  and  ex- 
amine, is  it  thus  with  you  ?  or  hath  the  Lord  begun  to  deal  thus 
with  thee,  to  give  himself,  the  glory  of  angels,  the  wonderment 
of  heaven,  the  mighty  God  of  heaven,  to  come  to  thy  heart? 
Thou  art  then  under  the  government  of  the  kingdom  of  God. 
But  now,  on  the  contrary,  if  thou  canst  be  content  to  receive  the 
ordinances  of  Christ,  or  the  consolations  of  Christ,  or  some  of 
the  commands  of  Christ,  and  that  is  all,  and  the  Lord  never  gave 
thee  a  heart  to  close  wuth  Christ  himself,  it  is  a  strange  thing  to 
thee,  that  which  is  the  main  thing,  the  diamond  in  the  ring  of 
the  gospel ;  thou  art  yet  far  enough  off  from  the  kingdom  of 
God ;  I  dare  not  say  nor  think,  for  all  the  world,  that  ever  the 
kingdom  of  God  came  to  thy  heart.  Again,  if  you  have  re- 
ceived Christ,  but  not  with  thy  whole  soul ;  that  now  the  offer, 
promises,  blood,  life,  grace,  glory  in  the  gospel,  are  grown  com- 
mon things  to  thee ;  that  the  Lord  never  sent  thee  home  won- 
dering at  the  glory  of  God's  grace  to  a  poor  wretch,  never  yet 
saidst°  "  Blessed  is  he  that  cometh  in  the  name  of  the  Lord ; " 
the  Lord  never  yet  lay  next  thy  heart,  or  if  thou  hast  had  some 
liking,  and  some  love  and  affections  in  pangs,  yet  the  Lord  is  not 
only  "precious  and  exceeding  dear  in  thy  heart,  thy  heart  breaks 
not  for  grief  that  thou  hast  so  much  slighted  him,  so  little  borne 
him  of  thy  heart.  It  is  a  sign  that  the  Lord  hath  begun  to  re- 
veal himself  to  thy  soul  when  he  gives  thee  a  heart  to  mourn  for 
thy  standing  out  against  him,  but  this  never  came  to  thy  soul. 

Certainly,  here  is  the  wound  of  many  men.  The  gospel  of 
God  never" hath  its  proper  effect  till  the  Lord  help  thee  to  give 
thy  whole  heart  thus  to  a  Saviour,  to  a  God,  to  the  Prince  of 
Peace  ;  and  till  this  is  done,  the  gospel  is  ineffectual,  it  doth 
nothing.  It  was  a  sweet  prayer  of  him,  "  Make  thy  Son  dear, 
very  dear,  exceeding  dear,  only  dear  and  precious,  or  not  at  all !  " 
If  thou  hadst  a  thousand  hearts,  it  was  too  little  for  Christ  to 
love  him  ;  and  dost  grudge  him  one  ?  When  thou  hast  imparted 
thy  heart  and  esteem  to  thy  lusts  and  creature,  dost  thou  love  the 
Lord  with  part  of  thy  heart  ?  but  a  vile  lust,  a  poor  creature 
must  have  a  share,  and  the  remnant  will  serve  Christ ;  is  he  not 
the  only  pearl  of  thy  heart  ?  to  give  him  daily  communion,  know 
this  thou  art  a  stranger  to.  "  Hear,  ye  despisers,  and  wonder, 
and  perish  ;  God  will  work  a  work  in  your  days."  What  is 
that  ?  The  infinite  God  can  not  express,  as  it  were,  the  wrath 
that  shall  come  against  such  a  soul,  nor  I  can  not  express  the 
wrath  that  shall  come  upon  such  a  despiser  of  the  Lord  Jesus. 
Give  him  all  thy  heart  or  none ;  if  thou  hast  the  Lord,  thou  hast 
his  whole  heart :  if  he  had  a  thousand  lives,  he  would  have  laid 


304  A    WHOLESOME     CAVEAT 

tliem  all  down  for  thee.  He  poured  out  liis  blood  for  every  one 
of  liis  ;  but  for  the  present  thou  art  out  of  the  kingdom  of  God 
to  this  day. 

2.  When  the  whole  soul  closeth  with  the  whole  will  of  Christ, 
having  thus  received  him  ;  for  if  a  prince  be  come,  and  people  will 
not  be  ruled  by  him  nor  any  laws  that  he  makes,  though  never 
so  good,  but  what  they  list,  the  kingdom  is  cast  oif ;  for,  beloved, 
there  is  a  marvelous  common  deceit  in  men's  hearts,  they  would 
not  for  all  the  world  but  have  Christ ;  ay,  but  the  will  of  Christ 
is  neglected,  that  is  a  clog,  and  the  burden  of  the  Lord  of  hosts. 
Christ  is  sweet  and  his  will  is  bitter,  Christ  is  precious  and  his 
will  is  vile.  Why  do  you  make  him  a  king,  and  ye  will  make 
laws  for  Christ,  and  you  will  rule  Christ,  and  his  will  shall  not 
stand  ?  Here  is  no  king.  Such  kind  of  idle  libertines  were  in 
the  apostles'  time.  1  John  i.  6,  "  If  we  say  we  have  felloAvship 
with  him,  and  walk  in  darkness,  we  lie,  and  there  is  no  truth  in 
us."  But  now,  when  the  whole  soul  does  submit  to  the  whole 
will  of  the  Lord,  now  his  kingdom  is  come  indeed,  when  his  will 
is  thus  sweet.  Dan.  vii.  27,  "  His  kingdom  is  an  everlasting 
kingdom,  and  all  nations  shall  serve  him,  and  his  servants  ye  are 
whom  ye  obey,"  whether  Christ,  the  devil,  or  your  own  hearts. 

Now,  the  whole  will  of  Christ  is,  1,  directing  ;  2,  correcting. 

Now,  when  the  soul  submits  to  both,  then  Christ  rules  in  his 
kingdom  ;  sometimes  you  meet  with  Christ's  directing  will ;  now 
this  is  men's  frame,  naturally  they  will  not  see  it,  "  they  will  not 
come  to  the  light,"  (John  iii.  20,)  they  are  led  by  their  own 
counsel,  and  will  not  regard  the  light  and  counsel  of  God  in  his 
word ;  they  will  quarrel  with  the  light  when  it  is  cross  to  their 
ends,  gain,  honor,  and  the  like  ;  men  have  high  thoughts  against 
the  Lord  Jesus,  (2  Cor.  x.  5,)  "  Casting  down  imaginations,  and 
every  high  thought  that  exalteth  itself  against  the  knowledge  of 
God."  And  again  :  if  men  do  see  it,  yet,  like  the  devil,  that 
has  much  light,  they  do  not  love  it,  nor  out  of  love,  (not  unless  it 
be  out  of  fear,)  subject  to  it  like  Balaam,  that  had  no  love  to 
God's  command,  but  only  was  acted  by  fear  and  constraint :  now, 
when  the  soul  continues  thus,  it  casts  off  Christ's  kingdom,  but  if 
the  whole  soul  first  comes  to  the  light,  though  it  sees  little,  sets 
the  whole  will  of  Christ  before  it,  (Ps.  xviii.  22,)  saith  David, 
"  I  have  kept  the  ways  of  the  Lord,  and  have  not  wickedly  de- 
parted from  my  God  ;  "  and  though  it  hath  had  many  quarrelings 
against  the  truth  of  God,  yet  now  it  hath  not,  nor  dares  not,  but 
says.  Lord,  teach  me  ;  the  Lord  gives  them  hearts  to  lie  down  at 
the  feet  of  any  man  that  shall  show  them  any  thing  that  is  amiss 
in  them,  and  they  say  with  David,  "Lord,  search  me,  and  try 


FOR    A    TIME    OF    LIDEKTT.  305 

me  ;  "  I  have  many  crooked  ways,  and  therefore,  good  Lord,  find 
them  out,  and  tlierefore  come  to  the  Lord  for  that  end  ;  and 
tliongh  there  be  something  in  them  tliat  is  desperately  contrary  to 
the  good  will  of  God,  yet  there  is  an  inward  man  that  does  delight 
in  the  law  of  God,  and  when  the  Lord  is  pleased  to  give  them  a 
heart  to  submit  to  the  will  of  God,  O,  the  soul  doth  wonder  at 
the  Lord,  that  the  Lord  should  show  him  any  thing,  and  help  him 
against  temptations ;  and  though  there  be  a  great  deal  of  weari- 
ness in  the  ways  of  God,  yet  there  is  a  spirit  within  him,  that  it 
is  indeed  heaven  itself  to  him  to  be  in  the  ordinances  of  God ; 
now,  ye  stoop  to  the  directing  will  of  Christ,  when  this  is  thy 
way,  though  thou  goest  oft  out  of  it,  yet  comest  in  it  again,  as 
sin'is  a  wicked  man's  way,  although  he  goeth  a  thousand  times 
out  of  it. 

Now  for  the  other,  the  correcting  will  of  Christ.  The  Lord 
hath  strong  trials.  Now,  here  subjection  to  Christ  is  required  as 
well  as  to  the  directing  will  of  Christ ;  then  the  soul  submits  to 
this  will  when  the  mind  objects  not,  charges  not  God  with  folly, 
as  Eli.  1  Sam.  iii.  18,  "  It  is  the  Lord  ;  let  him  do  what  seem- 
eth  him  good."  And  likewise  the  will,  though  it  hath  had  many 
sad  bouts,  yet  this  is  his  frame  in  the  conclusion,  that  the  will  of 
Christ  is  better  than  every  thing  else ;  the  will  of  Christ  is  alone 
sweet  to  him.  Is.  xxxviii.,  Saith  Hezekiah,  "  Good  is  the 
will  of  the  Lord  ;"  and  so  Lara,  iii.,  "  It  is  good  for  a  man  to  bear 
the  yoke  in  his  youth,  and  to  turn  his  cheeks  to  him  that  smites 
him."  Nay,  when  there  is  spiritual  evils  on  the  soul,  as  was  on 
Christ  himself,  spiritual  desertions,  nothing  but  bitterness  and 
sorrow,  yet  the  soul  saith,  as  Christ  did,  "  Not  my  will,  but  thine, 
be  done  ;  Father,  save  me  from  this  hour  ;  yet.  Father,  glorify 
thyself, "  and  so  the  soul  does  humbly  submit  itself  to  the  Lord ; 
though  the  Lord  should  never  pity  it,  yet  it  will  lie  down  at  the 
feet  of  the  Lord  ;  now  is  God's  kingdom  come.  - 

But  if  the  soul  will  have  Christ,  and  yet  cast  off  the  will  of 
Christ,  1,  either  in  his  judgment,  that  the  law  of  God,  as  given 
by  Christ,  should  be  no  rule  to  a  Christian ;  suppose  you  were  in 
England,  and  were  there  pressed  to  bow  before  an  altar,  or  image  ; 
what  shall  lead  you,  if  that  God's  will  and  law  must  not  be  your 
rule  ?  The  Lord  will  one  day  make  you  know  his  blessed  will 
in  that  blessed  law  of  his,  that  ye  shall  never  find  peace  to  the 
end  of  the  world,  except  the  Lord  do  help  ye  thus  to  walk. 
Again  :  when  men  can  not  endure  the  will  of  Christ,  cannot  endure 
exhortations  :  What  doth  the  man  mean  to  exhort  us  thus?  I  tell 
thee  there  goeth  forth  power  with  the  exhortations  of  Christ.  I 
sav,  take  heed  of  casting  off  the  will  of  Christ  here  ;  and  so, 
26  * 


306  A    WHOLESOME    CAVEAT 

when  men  in  their  practice  shall  quarrel  against  any  of  God's 
truths,  and  are  loth  to  see  it,  or,  if  thej  do,  yet  not  love  dearly 
every  truth  of  God,  but  it  is  a  burden  to  them,  especially  if  it 
cross  their  own  ends  and  gain,  they  will  not  see  it  to  be  a  truth, 
lest  they  should  be  convinced  and  turn  to  the  rule  of  it ;  if  the 
will  and  ordinances  of  Christ  be  a  burden  to  a  man,  and  a  man 
is  not  weary  of  his  weariness,  but  weary  of  them  all  the  while. 
Art  thou  under  the  government  of  Christ  ?  If  a  man  forsaken 
of  God,  led  by  his  own  counsels,  be  under  the  kingdom  of  Christ, 
then  thou  art ;  so  long  as  there  is  credit  for  the  truth,  so  long  it 
is  entertained  ;  but  now  suppose  it  be  costly,  that  it  should  bring 
beggary  and  affliction  with  it ;  is  it  now  sweet  to  you  ?  doth 
this  support  thy  heart?  I  am  in  God's  way;  canst  lie  down  and 
subscribe  to  the  equity  of  Christ's  proceedings  with  thee,  though 
he  should  never  show  favor  to  thee  ?  If  it  be  not  thus,  I  dare 
not  say  thou  art  under  the  kingdom  of  Christ.  And  so  for  the 
correcting  will  of  Christ ;  many  sad  afflictions  the  Lord  tries 
thee  wathal,  the  Lord  tries  men  marvelously  ;  when  thou  art 
under  the  hand  of  the  Lord,  those  very  things  that  should  make 
men  cry  to  heaven  and  wean  thee  from  the  world,  those  very 
things  do  harden  thee,  and  make  thee  grudge  and  repine.  The 
Lord  be  merciful  to  thee,  if  this  be  thy  frame ;  the  kingdom  of 
Christ  never  came  into  that  heart ;  you  are  begging  for  mercy, 
and  the  Lord  says.  You  mercy  ?  you  have  abused  it ;  no,  saith 
the  Lord,  go  to  your  lust,  that  have  despised  the  day  of  grace, 
and  so  now  you  cast  oft'  the  Lord  because  the  Lord  will  not  give 
you  mercy  when  you  would  have  it.  Will  you  now  quarrel  with 
the  Lord  ?  No  !  down,  proud  heart ;  pray  still,  and  mourn  still, 
and  turn  to  the  Lord,  and  say.  Lord,  do  with  me  what  thou  wilt ; 
I  am  clay  in  thine  hand  ;  thou  mayest  make  me  a  vessel  of  dis- 
honor ;  I  deserve  not  the  least  bit  of  bread :  such  a  one  as  is 
above  the  Lord  and  his  will  is  not  under  the  Lord  ;  therefore  sub- 
mit thyself  to  the  good  will  of  Christ. 

3.  When  the  soul  doth  thus  submit  to  the  will  of  Christ,  by 
virtue  of  the  power  and  spirit  of  Christ,  i.  e.,  when  the  soul  doth 
not  submit  by  virtue  of  its  own  power,  strength,  or  ability,  for 
this  is  foreign  power.  But  as  it  doth  seek  to  submit  to  the  will 
of  Christ,  so  it  would  have  Christ  himself  act  it  and  rule  it,  and 
so  enable  it  to  submit  thereunto.  Now  is  the  kingdom  of  God 
come  near  to  that  heart.  And  herein  Christ's  kingdom  is  difter- 
ent  from  i:>rinces' ;  they  give  laws  that  men  may  keep  them  by 
their  own  might ;  hence  they  command  no  impossible  things  ; 
but  the  will  of  Christ  is  so  cross  to  a  carnal  heart,  that  it  is  im- 
possible man  of  himself  should  submit  to  it ;  but  the  Lord  doth 


FOR    A    TIME    OF    LICERTY.  307 

it  for  tlii^  ciiil,  that  the  soul  sljoulJ  tlien  come  to  Clirist  in  its 
need,  that  he  would  do  all  the  good  pleasure  of  his  will,  and  now 
tlie  Lord  himself  reigns,  and  that  gloriously.  Rom,  viii.  1,  2, 
"  For  the  law  of  the  spirit  of  life,  which  is  in  Christ  Jesus,  hath 
made  me  free  from  the  law  of  sin  and  death."  Acts  v.  31,  "A 
Prince  and  Saviour,  for  to  give  repentance  and  remission  of  sins." 
It  is  part  of  his  princely  power  for  to  give  remission  of  sins,  both 
in  turning  from  sin,  and  to  God  and  all  tlie  ways  of  God  ;  and  now 
you  exalt  him  when  he  is  thus  set  up.  1  Cor.  iv.  20,  "  The 
kingdom  of  God  is  not  in  word,  but  in  power."  The  power  of 
Christ  Jesus  is  come  into  thy  soul,  and  the  soul  is  under  the  king- 
dom of  the  Lord  Jesus,  when  it  doth  lie  under  the  mighty  power 
of  the  Lord  Jesus  Christ.  2  Thess.  i.  11,  12,  "We  pray  always 
for  you,  that  the  Lord  would  work  and  fulfill  the  good  pleasure 
of  his  will,  and  the  work  of  faith  in  power,  that  Christ  may  be 
glorified."  Yea,  then  is  Christ  glorified,  when  God  omnipotent 
reigns  over  sin  and  unbelief;  and  when  the  Lord  doth  this,  not 
only  the  kingdom  of  God  is  now  come,  but  the  kingdom  of  Christ 
in  glory  is  come.  There  is  many  a  poor  soul  thinks  Christ  rules 
him  not,  because  he  can  not  do  this  nor  that,  because  he  finds  his 
heart  unable  and  unwilling  for  to  submit  to  the  will  of  Christ.  I 
find  no  strength  at  all,  saith  the  soul,  and  I  go  to  Christ,  and  find 
not  strength  conveyed  ;  and  now  he  thinks  he  is  not  under  the 
kingdom  of  Christ.  I  answer,  that  is  not  the  question  ;  but  hath 
the  Lord  made  thee  willing  in  the  day  of  his  power  ?  When 
the  soul  doth  lie  under  the  power  of  the  Lord  Jesus  Christ,  when 
the  soul  doth  lie  like  wax  before  the  Lord  Jesus,  when  the  soul 
saith.  Lord,  there  was  never  any  change  of  ray  nature ;  the 
good  Lord  change  it,  and  if  there  be  any  change,  the  good  Lord 
increase  and  stir  up  the  graces  of  thy  Spirit  in  my  soul,  and  do 
thou  lead  me  and  guide  me,  —  brethren,  the  kingdom  of  Christ  is 
come  to  this  soul.  John  v.  40,  "  You  will  not  come  to  me  for 
life."  He  doth  not  say,  You  do  not 'quicken  yourselves,  or,  Ye 
can  not  come  to  me,  but  will  not.  Here  is  their  wound ;  they 
will  not  come  to  Christ  for  life.  Rom.  vi.  19,  "  As  ye  have 
yielded  your  members  servants  to  sin  and  Satan,  so  now  yield  up 
yourselves  servants  to  righteousness  and  to  holiness."  Ps.  cxix. 
0,  6,  "  Thou  hast  commanded  that  we  should  keep  thy  precepts 
continually.  O  that  my  heart  were  directed  to  keep  thy  pre- 
cepts continually  !  O  that  my  heart  were  directed  to  keep  thy 
statutes  !  "  When  a  Christian  is  grappling  with  his  own  heart, 
ye  will  never  be  able  to  overcome  the  unsubduedness  thereof; 
but  when  ye  bring  them  to  the  Lord  Jesus  Christ,  that  he  would 
take  a  course  with  them,  1.  Now  ye  please  Christ.    2.  Ye  take 


308  A    AYIIOLESOME    CAVEAT 

a  sure  course  to  have  the  will  of  God  done,  he  being  in  office  for  that 
end  ',  for  him  hath  God  exaUed  to  be  a  Prince  and  Saviour  to 
Israel ;  when  the  soul  doth  look  up  to  the  Lord  Jesus,  and  lie- 
under  the  power  and  Spirit  of  the  Lord  Jesus.  3.  You  now 
make  the  yoke  of  Christ  sweet,  and  his  name  glorious  ;  nothing 
glorifies  Christ  so  much  as  this,  when  Jesus  doth  work  in  a  Chris- 
tian ;  now  the  kingdom  of  Christ  is  come  to  the  soul,  and  that  in 
power. 

But  now,  when  men  will  not  submit  thus  far  to  Christ,  1,  they 
can  do  nothing,  but  will  not  come  to  him,  on  whom  God  hath 
laid  salvation  ;  you  say  you  can  not  understand  nor  edify  by  the 
sermons  ye  hear,  and  you  can  not  part  with  your  lusts.  Ay,  but 
now  this  is  thy  condemnation,  thou  wilt  not  go  to  a  Saviour,  that 
he  may  teach  thee  and  help  thee,  when  men  will  not  have  the 
Lord  Jesus  to  reign  over  them.  Or,  2,  if  men  do  come,  they  will 
not  come  to  him  where  he  may  be  found  ;  but  say  I  can  do  noth- 
ing ;  Christ  must  do  all ;  and  so  neglect  the  means  wherein  he 
will  be  found.  Or,  3,  will  submit  and  come  in  means  to  him,  but 
not  then  at  the  special  time  when  he  is  to  be  sought  and  may  be 
found,  viz.,  in  time  of  temptation  ;  but  then  forget  and  forsake 
him,  and  cry,  not  Hosanna.  Lord,  now  save,  now  help  me  against 
this  lust.  When  temptation  comes,  when  passion  and  pride  come, 
do  you  now  go  to  Jesus  Christ?  When  the  world  begins  to  draw 
thy  heart  away,  dost  thou  say  thus  ?  —  Lord,  I  have  prayed  this 
day  against  this  sin  ;  and,  Lord,  I  have  no  strength  against  it ;  now, 
Lord,  help  me.  But  here  is  the  misery  of  the  soul ;  it  doth  not 
go  to  Christ,  and  by  this  means  live  in  complaints  all  their  life- 
time. 4.  If,  lastly,  any  thing  be  to  be  done,  they  will  do  it  them- 
selves, as  Paul.  (Gal.  i.  12.)  Not  but  that  a  Christian  should 
put  forth  himself;  a  Christian  is  not  a  dead-hearted  Christian 
at  all  times,  but  the  grace  of  God,  which  comes  from  Christ,  doth 
act  the  soul  in  a  continual  dependence  on  Christ ;  and  where 
Christ  acts  not,  there  Satan  doth.  Now,  I  say  the  kingdom  of 
God  is  come,  when  the  soul  doth  thus  submit  to  the  stream  of 
the  blessed  Spirit  of  the  Lord,  that  the  Lord  may  guide  it.  O 
beloved,  here  is  the  skill,  that  poseth  the  angels  how  to  tell  you  ; 
so  to  yield  yourselves  to  Christ,  as  that  Christ  may  come  ;  so  to 
abide  in  the  stock,  that  all  your  tVuit  may  be  from  him  ;  so  to 
lie  under  the  Lord,  as  that  the  stream  of  the  Spirit  of  life  may 
fall  on  thee  :  so  to  be  implanted  in  the  Lord,  as  to  fetch  life  from 
him,  and  bring  forth  fruit  to  him.  But  try  this  course,  submit  to 
the  will  of  the  Lord  Jesus,  be  nothing  in  thy  own  eyes  ;  and  if 
the  Lord  do  give  thee  any  thing,  bless  the  Lord  for  it ;  if  any 
strength  against  thy  sin,  be  vile  in  thy  own  eyes,  and  try  and  see  it 


FOU    A    TIME    OF    LTliERTY.  o09 

ye  find  not  the  kin2:(lom  of  God,  the  glory  of  heaven,  come  into  thy 
soul.  O  the  light,  life,  prayers,  you  might  have,  the  heavenly 
conference  ye  will  have  together,  that  it  would  do  a  man's  heart 
good  to  be  with  such  a  Christian  ;  that  those  that  are  with  you 
might  say,  Verily  God  is  in  this  man  ;  verily  there  is  joy  in 
heaven  when  the  saints  keep  in  this  frame. 

4.  When  the  soul  yields  thus  to  the  will  of  Christ  for  Christ's 
ends  ;  for  such  is  the  subtle  wretchedness  of  men's  hearts,  that 
men  would  have  Christ  glorify  himself,  that  he  may  glorify  and 
honor  them  ;  like  Simon  Magus,  that  would  give  any  money  for 
apostolical  gifts,  that  he  might  be  somebody  that  way  also.  Now, 
if  a  man  shall  submit,  go  to  Christ  for  gifts  and  parts,  that  is  to 
set  up  another  king,  to  advance  a  man's  self;  and  so,  also,  sin 
and  the  devil,  and  Christ  must  be  made  a  servant  for  this  end ; 
he  is  now  no  king ;  like  a  rebel,  that  is  not  content  that  thou- 
sands of  the  king's  subjects  should  serve  him,  but  he  will  have 
the  prince  serve  him  also.  Every  man  will  say,  this  doth  utterly 
overthrow  the  kingdom  of  such  a  prince.  AVlien  a  man  shall 
secretly  fight  against  the  Lord,  and  be  for  himself,  and  for  the 
devil  and  sin  wuthin  ;  when  a  man  shall  make  all  the  creatures 
serve  him,  the  soldiers  of  his  army,  meat,  drink,  and  outward 
comforts,  this  is  a  marvelous  thing  ;  ay,  but  when  a  man  shall 
make  Jesus  Christ,  and  God  himself,  and  profession  of  Christ, 
make  these  to  serve  him,  to  raise  up  his  name,  this  the  Lord 
takes  very  ill. 

Only  this  I  would  add :  "When  the  soul  doth  look  at  Clirist  with 
a  single  eye,  that  Christ  is  sweet  and  precious,  and  lies  under 
the  blessed  Spirit  of  Christ  for  that  end  ;  and  now  looks  up  to 
Christ,  that  he  may  submit  to  him  with  a  single  eye,  that  the 
name  of  Christ  may  be  glorified  by  life  and  death :  true  it  is, 
self  will  be  in  every  duty,  and  so  is  contrary  to  the  Lord  in  all, 
and  not  for  the  Lord.  Yet  though  it  be  thus,  there  is  another 
thing  in  the  soul  that  is  wholly  for  God  and  Christ ;  and  hence 
seeks  that  he  may  do  his  work ;  his  heart  loves  him,  and  so 
seeks  him  ;  and  he  begs  it  with  many  tears.  O  that  my  children 
might  serve  and  love  this  God  ;  nay,  that  all  the  world  might 
see,  and  bless,  and  admire  this  God,  and  the  Lord  enlargeth  his 
heart  herein,  (Ps.  Ixxii.  19,)  and  truly  now  the  kingdom  of 
God  is  come  to  thy  soul.  Rom.  v.  17,  As  sin  and  Satan  do 
reign  by  death,  so  Jesus  Christ  doth  reign  by  life  to  eternal  life. 
Matt.  XXV.  14,  He  is  the  true  subject  that  improves  his  talents 
for  the  king.  Christ  will  subdue  all  his  to  himself.  Ps.  Ixvi.  3, 
♦'  Through  the  greatness  of  thy  power  shall  thine  enemies  submit 
themselves   to    thee."     Rom.   xiv.  17,  "  For   the  kingdom    of 


310  A    WHOLESOME    CAVEAT 

God  is  not  in  meat  and  drink,  but  in  rigliteousness,  and  peace, 
and  joy  in  the  Holy  Ghost."  When  a  man  shall  be  picking 
fault  with  things,  and  this  and  that  offends  him ;  get  ye  gone,  the 
kingdom  of  God  consists  not  in  that.  But  when  the  soul  does 
go  to  the  Lord,  and  maintain  his  peace  with  God,  and  love  to 
the  people  of  God,  and  joy  in  the  Holy  Ghost,  here  is  the  king- 
dom of  God.  He  that  serves  Christ  in  these  things,  the  king- 
dom of  God  is  come  into  his  soul. 

He  that  thus  submits  to  the  Lord  Christ,  he  must  first  be  a 
man  weary  of  his  own  counsels,  and  must  loathe  himself.  When 
the  Lord  hath  wearied  a  man  of  his  own  ways,  he  says,  What 
am  I,  that  the  Lord  should  show  me  any  mercy  ?  And  when 
the  Lord  calls  him  to  any  service,  Lord,  what  am  I,  that 
I  should  now  pray  to  thee?  Bless  the  Lord  when  the  Lord 
doth  keep  thy  heart  in  this  frame ;  but  now,  when  men  will 
honor  Christ,  and  yet,  Saul-like,  have  Christ  honor  them. 
Many  poor  creatures  they  think  it  a  credit  to  be  in  church  fellow- 
ship, and  they  will  seek  to  know  Christ  that  they  may  attain 
church  fellowship,  and  have  honor  ;  but  know  it,  till  the  Lord  do 
pull  down  thy  base  ends,  and  make  thee  loathe  thyself,  and  so 
to  submit  to  his  blessed  will,  truly  till  then  the  kingdom  of  God 
is  not  come  to  thy  soul.  Think  of  these  things,  for  if  the  king- 
dom of  God  be  in  our  hearts,  then  look  for  good  days.  Brethren, 
let  New  England  be  confident  of  it :  but  if  this  be  gone  from  the 
souls  and  hearts  of  men  and  women,  in  their  several  families  and 
places,  though  they  may  have  the  outward  kingdom  of  Christ, 
yet  the  inward  kingdom  being  not  set  up,  I  say  no  more  but 
^what  he  said.  Go  to  Palestina,  and  Bohemia.  Certainly,  if  they 
had  not  cast  off  the  Lord's  government,  they  had  never  seen 
these  lamentable  days  ;  they  had  outward  ordinances  ;  0,  but 
here  was  the  thing:  the  inward  kingdom  of  the  Lord  Jesus 
Christ,  and  subjection  to  the  will  of  the  Lord  Jesus,  and  to  be  for 
the  Lord  Jesus,  this  the  Lord  saw  was  not  in  them ;  therefore  the 
Lord  hath  left  them  to  be  lamentable  spectacles.  Therefore, 
dear  brethren,  T  do  beseech  you,  pray  and  beg  for  this  kingdom. 
Thou  sayest,  I  fall  short  of  this.  Know  this  kingdom  of  God  is 
at  first  like  a  grain  of  mustard  seed,  some  little  lying  under  the 
will  of  Christ ;  if  it  be  in  truth,  blessed  be  God  for  it ;  the  king- 
dom of  God  is  come,  and  the  soul  doth  weep  and  mourn  after  the 
Lord,  that  the  Lord  would  bring  every  thought  into  subjection. 
Know  it,  the  kingdom  of  God  is  come  to  thy  soul ;  and  know 
it,  thou  hast  Jesus  Christ  at  the  right  hand  of  God  the  Father, 
interceding  for  thee  ;  therefore  go  home  and  bless  the  Lord,  and 
wonder  at  his  grace,  that  hath  translated  thee  from  the  kingdom 


l-On    A    TIMK    OF    LIBKRTr.  311 

oF  darkness  to  the  kingdom  of  his  dear  Son.  If  the  Lord  hath 
let  thee  find  the  beginning  of  these  things  in  truth,  go  home,  and 
bless  the  Lord  for  it. 

2.  Try  when  the  external  kingdom  of  Christ  in  his  church  is 
cast  off,  for  we  told  you  this  was  Christ's  kingdom.  It  is  called 
the  kingdom  of  heaven.  (Matt.  xxv.  I.)  And  it  is  it  which  the 
Lord  gives  up  at  the  last  day  to  God  the  Father.  And  hence 
(Matt.  viii.  12)  the  members  thereof  are  "  the  children  of  the  king- 
dom ;  "  and  hence  we  read  of  the  rulers  and  governors  of  it,  and 
the  keys,  not  only  of  doctrine,  but  of  power  and  jurisdiction,  com- 
mitted by  Christ  Jesus  to  it,  punctually  expressed  in  Scripture. 

Now,  we  know,  in  the  church  there  is  a  threefold  power  of 
Christ  in  government:  1.  The  supreme,  monarchical,  absolute 
power  of  Christ,  in  and  by  his  ordinancss.  2.  There  is  some 
derivative  power  of  the  church  from  Christ  jointly  together. 
3.  There  is  a  ministerial  power  of  the  officers  of  the  church 
itself.  Hence  the  kingdom  of  Christ  is  overthrown  when  these 
three  are,  when  this  threefold  cord  is,  broken  by  the  sons  of  men ; 
and  if  whole  America  cast  off  these,  or  any  of  these,  then  they 
fall  to  bondage  ;  and  if  particular  persons  in  churches  do,  the 
Lord  will  do  the  like  to  them  much  more.  1  Kings  ix.  4,  5, 
When  Solomon  had  been  praying  much,  the  Lord  tells  him,  "  If 
he  would  walk  before  him  as  David  his  father  had  done,  to  keep 
his  statutes  and  obey  his  commandments,  then  he  would  be  a 
God,  making  good  his  promise  ;  but  if  not,  then  the  Lord  would 
cast  off  him  and  that  place."  So  Zech.  xiv.  17,  "And  it  shall 
be,  that  whoso  will  not  come  up  of  all  the  families  of  the  earth, 
to  worship  the  King,  the  Lord  of  hosts,  even  upon  them  shall  be 
no  rain."  The  Lord  is  quick  in  his  judgments,  and  will  spare  none. 

1.  There  is  a  supreme  power  of  Jesus  Christ  in  his  church 
and  ordinances  thereof.  Is.  ix.  6,  "  The  government  is  on  his 
shoulders  ; "  it  is  true  this  power  is  on  others  also,  but  he  is  the 
main  ;  (Heb.  iii.,)  Moses  was  only  a  servant  in  his  house,  Christ 
as  a  son.  .  The  guidance  of  all  things  in  the  church  doth  lie 
chiefly  on  him,  or  else  it  would  never  be  carried  along.  Christ 
is  a  Son,  and  that  in  his  own  house,  into  whose  hands  the  supreme 
power  of  guiding  and  ordering  all  things  in  the  church  of  God  is 
put ;  the  experience  of  God's  saints  and  people  doth  find  another 
pov.er,  which  shows  that  the  Lord  Jesus  hath,  and  doth  exercise, 
a  mighty  power  in  the  ordinances  of  his  worship  ;  the  supreme 
and  kingly  power  which  he  exerciseth  in  the  hearts  of  his  people. 

Now,  cast  off  this  kingly  power,  the  Lord  himself  is  cast  off;  I 
speak  not  immediately  as  in  the  internal  kingdom,  but  mediately. 
And  for  this  the  Lord  will  bring  into  bondage.  Luke  xix.  17, 


312  A    WHOLESOME    CAVEAT 

"  Those  mine  enemies,"  saith  Christ,  "  which  would  not  that  I 
sliould  reign  over  them,  bring  them  hither,  that  I  may  slay 
them  ;  "  which  is  meant  of  the  Lord's  external  administration  by 
his  servants. 

Quest.  When  is  this  done  ? 

Ans.  1.  When  men  impenitently  break  covenant  made  with  the 
Lord ;  especially  in  his  ordinances  of  cleaving  and  submitting  to 
him  therein,  and  remain  so  with  impenitency. 

This  is  the  main  and  first  original  of  all  the  rest.  Now,  it  is 
m^anifest,  the  power  of  Christ  Jesus,  the  supreme  power  of  Christ, 
is  cast  off;  for  a  man  does  profess  by  this,  that  not  the  will  of 
Christ,  but  his  own  will,  shall  rule  him ;  Christ  shall  not  be  Lord, 
but  as  they  said,  (Jer.  ii.  31,)  "We  are  lords,  we  will  come  no 
more  at  thee."  When  the  league  and  covenant  between  prince 
and  people  are  broke,  then  he  is  cast  off  from  being  king ;  this  is 
certain,  the  Lord  never  did  receive  any  peo})le  to  himself,  from 
the  beginning  of  the  world  to  this  day,  but  he  hath  done  it  by 
some  covenant ;  nor  never  any  people  took  the  Lord  to  be  their 
God,  but  by  some  covenant  they  bound  themselves  to  the  Lord ; 
whereby  they  were  either  made  his  people,  or  continued  to  be 
his  people,  and  he  their  God ;  but  I  can  not  now  stand  to  clear 
this.  Now,  look,  as  when  the  Lord  breaks  his  covenant,  he  casts 
them  off  from  being  his  people,  (though  this  he  never  doth  to  the 
elect,)  so  when  people  break  covenant  with  him,  they  cast  him 
off,  as  much  as  in  them  lies,  from  being  their  God  ;  they  do,  as 
much  as  in  them  lies,  make  the  Lord  to  be  no  God.  You  shall 
see  therefore,  (Hos.  x.  3,)  "  They  say.  We  have  no  king,  be- 
cause we  feared  not  the  Lord."  It  is  the  speech  of  conscience, 
and  that  at  a  sad  time,  wherein  they  did  not  fear  the  Lord  ; 
"  they  have  spoken  words,  swearing  falsely,  and  breaking  the  cov- 
enant." In  their  time  of  covenanting  with  the  Lord,  there 
seemed  to  be  much  sorrow  and  humiliation  ;  yet  in  these  very  cove- 
nants, "  hemlock  did  spring  up,"  and  hence  captivity  came.  Many 
times  the  covenants  that  are  made,  there  is  such  outward  seeming 
reality,  that  not  only  men,  but  the  Lord,  speaking  after  the  manner 
of  men,  he  thinks  certainly  these  promises,  these  covenants  will 
never  be  broken.  Yet  they  are  broken.  Is.  Ixv.  8-10,  "  I  said. 
Surely,"  saith  the  Lord,  "  this  is  a  people  that  will  not  lie."  Such 
professions  and  such  acknowledgments,  etc. ;  so  it  is  said,  "  In  all 
their  afflictions  he  was  afflicted,  and  the  angel  of  his  presence  did 
redeem  them ; "  but  afterward  "  they  rebelled,  and  vexed  his 
Holy  Spirit."  They  cast  oft'  the  government  of  the  Lord,  they 
would  not  be  under  the  bonds  of  the  Lord,  and  "  so  he  was  turned 
to  be  their  enemy ; "  this  is  that  which  brings  captivity  and  bond- 


FOR    A    TIME    OF    LUiElllY.  S)  S 

age.  Jer.  ii.  14,  15,  etc.,  "  Is  Israel  a  servant?  saitli  tlie  Lord." 
Ye  shall  see  the  reason  why  he  was  so.  "  I  have  broken  their 
iron  yoke,"  saith  the  Lord,  "and  I  have  burst  thy  bonds,  and  I 
have  planted  thee  a  noble  vine,  yet  hast  thou  degenerated  ;  "  and 
this  is  that  which  doth  make  them  vassals  or  slaves.  And  in 
truth  you  never  see  churches  laid  desolate  ;  but  when  that  time 
comes,  men  shall  see,  and  shall  profess  it.  When  other  nations 
shall  ask,  Why  hath  the  Lord  dealt  thus  with  his  people  ?  the 
answer  shall  be  clear :  They  have  broken  the  covenant  of  the 
Lord.  When  many  miseries  come  upon  particular  persons,  what 
is  the  cause  of  it  ?  then  remember  the  covenant  thou  hast  broken 
with  the  Lord.  Is.  xxiv.  5,  G,  "They  have  transgressed  the 
law,"  speaking  of  the  whole  earth,  "  and  they  have  changed  their 
ordinances,  and  broken  the  everlasting  covenant."  A  people 
that  might  have  had  everlasting  mercy,  they  would  not  submit 
to  the  Lord,  they  have  broken  this  everlasting  covenant  of  the 
Lord.  Xow  what  follows  ?  "  The  earth  is  defiled  under  the 
inhabitants  thereof;"  and  hence  heavy  things  that  are  there 
written  shall  befall  the  whole  world.  It  is  a  sin  that  defiles  the 
earth  men  tread  on,  and  the  houses  men  inhabit  in,  for  it  is  a  sin 
against  most  light.  They  which  make  covenants  have  a  great 
deal  of  light,  and  also  most  will.  And  that  does  aggravate  a  sin  ; 
when  the  whole  heart,  as  it  were,  does  give  itself  up  to  a  lust, 
and  breaks  hereby  all  bonds.  And  it  is  a  sin  that  men  might 
avoid,  if  they  would  be  watchful  against.  For  it  is  a  sinful 
thing  to  make  a  covenant  of  impossible  things  ;  therefore  it  lies 
heavy  on  the  conscience  of  men  afterward  :  I  might  have  been 
better,  and  might  have  walked  better.  Nay,  it  is  a  sin  that  does 
destroy  the  law  of  the  Lord:  this  sin  it  does  destroy  the 
very  will  of  Christ.  Hadst  thou  never  been  bound  in  cov- 
enant, hadst  thou  laid  by  this  covenant,  the  will  of  God  had 
been  kept  whole.  As  cords  not  used  are  kept  whole,  but  when 
broke  are  utterly  spoiled,  when  a  man  does  bind  himself  by  a 
covenant  to  the  Lord,  and  then  break  it,  he  does  as  much  as  in 
him  lies  to  destroy  the  Lord  from  being  King. 

It  is  true  the  saints  and  people  of  God  may  be  said  in  some 
case  to  break  covenant,  but  yet  they  never  impenitently  break 
covenant  with  the  Lord;  they  may  break  covenant  with  the 
Lord  very  often,  but  yet  it  is  with  them  as  those  in  Judges  ii.  1, 
4.  When  the  angel  of  the  Lord  came  to  them,  and  they  were 
under  grievous  sad  bondage,  saith  he  to  them  from  the  Lord, 
"  I  have  brought  you  up  out  of  the  land  of  Egypt,  and  I  have  broken 
your  bonds  ;  and  I  have  said  I  would  never  break  covenant  with 
you  :  and  I  said  you  should  make  no  league  with  the  Canaanites, 
VOL.  III.  27 


314  A    WHOLESOME  'CAVEAT 

but  ye  have  not  obeyed  my  voice  ;  why  have  ye  done  this  ? " 
And  all  the  people  heard  this ;  and  it  is  said,  "  All  the  people 
vt^ept."  Doubtless  some  were  sincere,  though  haply  many  were 
full  of  hypocrisy ;  and  so  the  sincere  heart  laments  it,  and  re- 
news his  covenant.  The  poor  soul  hath  nothing  to  say  many 
times,  though  the  Lord  should  bring  never  so  much  misery  on  it ; 
yet  the  soul  stands  weeping  before  the  Lord,  that  it  hath  broke 
the  covenant  of  the  Lord,  and  made  void  the  covenant  of  the 
Lord ;  yet  the  saints  they  never  break  it  wholly,  they  never  de- 
part wholly  from  the  Lord. 

Now,  when  a  people  shall  impenitently  break  covenant,  as  hath 
been  said,  that  men  can  study  arguments,  how  to  nullify  Christ's 
covenant ;  nay,  worse,  when  in  covenant,  than  ever  before  ;  and 
the  business  is,  they  are  loth  to  be  in  bonds ;  when  men 
shall  grudge  the  truth  of  the  Lord,  others,  if  their  judgment  be 
not  set  Figainst  it,  yet  notwithstanding,  in  deed  and  practice,  they 
live  as  if  they  never  had  been  in  covenant.  Once  they  were  a 
pleasant  plant,  but  now  they  are  degenerated,  as  the  Lord  doth 
there  complain.  Beloved,  when  it  is  thus,  the  league  between  the 
Prince  of  Peace  and  the  church  is  broken  ;  they  do,  as  much  as  in 
them  lies,  seek  to  cast  off  the  Lord  from  ruling  over  them. 

2:  When  there  be  additions  made  to  the  ordinances  of  Christ, 
by  human  ordinances  and  inventions  of  men  ;  let  any  set  up  new 
ordinances,  new  invention  of  men,  they  set  up  new  gods  ;  and 
they  do  as  subjects  set  up  new  kings,  which  is  indeed  to  pull 
down  him  that  was,  and  so  they  do  to  Jesus  Christ ;  they  do  deny 
the  supreme  headship  of  Christ,  and  his  authority  over  them  ; 
though  it  may  seem  a  small  thing,  yet  thus  it  is  ;  and  hence  ye  shall 
observe  Jeroboam's  calves,  though  they  worshiped  the  same 
God  which  was  at  Jerusalem,  varying  only  in  circumstance ;  yet 
the  Lord  professeth  that  they  had  set  up  new  gods,  and  so  indeed 
did  pull  down  the  true  God  and  his  government  from  over  them, 
and  this  brought  bondage.  And  hence,  (Col.  ii.  18,  16,)  "  Let  no 
man  beguile  you  of  your  reward  with  a  voluntary  humility,"  saith 
the  apostle,  "and  worshiping  of  angels,  intruding  into  those  things 
which  he  hath  not  seen,"  etc. 

Whatsoever  pretense  be  upon  the  inventions  of  men,  take  heed 
of  that;  if  it  be  the  inventions  of  men,  (in  ver.  19,)  and  not 
holding  the  head ;  the  very  headship  of  Christ  is  denied,  and  the 
ground  is  this  :  to  say  that  Christ  is  not  a  sufficient  means  of  sal- 
vation, of  saving  his  people  and  ruling  his  people,  it  is  to  deny 
the  headship  of  Christ ;  and  likewise  to  say,  that  Christ  hath  not 
appointed  lor  his  people  sufficient  means  for  that  end,  is  to  say 
that  Christ  is  not  a  sufficient  means  to  rule  his  people ;  and  he 
that  shall  say  Jesus  Christ  is  not  a  sufficient  means,  he  does  deny 


FOR    A    TIME    OF    LIBERTY.  315 

the  headsliip  of  Christ.  Now,  to  set  up  any  inventions  of  men 
in  the  worship  of  God,  to  be  a  means  to  cany  the  heart 
to  God,  is  to  say  that  Jesus  Christ  hath  not  appointed 
sufficient  means  for  that  end;  and  therefore  he  is  not  a  suffi- 
cient means  of  guiding,  and  saving,  and  ruling  his  people. 
Nay,  this  I  will  add  :  let  there  be  any  invention  added  to  the 
worship  of  God,  that  is  merely  the  will  of  man;  nothing  else, 
but  only  this  I  would  have  ye  do  it ;  they  are  such  thiugs°as  do 
neither  make  a  man  better  nor  worse,  but  only  use  them,  and  ye 
are  commanded  to  use  them,  and  nothing  but  the  will  of  man. 
This  is  to  set  up  a  new  Christ,  and  to  pull  down  the  power  of  Christ 
Jesus,  to  submit  herein  to  the  authority  of  man,  merely  because 
of  the  will  of  man,  that  there  is  nothing  seen  but  his  will.  There 
is  (it  may  be)  neither  good  nor  hurtm  it;  it  is  to  make  that 
man  a  God  and  Christ ;  it  is  peculiar  to  Christ  to  do  it,  and  this 
does  pull  down  the  Lord  Jesus  Christ  from  his  throne  ;  when 
there  is  adding  to  the  worship  of  the  Lord.  I  need  not,  I  sup- 
pose, speak  any  thing  this  way  ;  only  remember  to  be  watch- 
ful against  this  :  when  the  Lord  doth  send  temptations  this  way 
into  ^  churches,  or  into  any  place,  be  watchful  against  new  in- 
ventions of  men  to  be  added  or  made  ;  they  are  very  sinful ;  and 
if  ye  ask  me  when  we  shall  look  for  such  dmes,  I  need  not  go 
far  from  my  text. 

It  is  said  that  "  Eehoboam  and  all  the  people  walked  in  the 
worship  of  the  Lord  three  years ; "  but  in  one  year  Eehoboam 
and  all  the  people  fell  off  from  the  worship  of  the  Lord.  O, 
therefore  take  heed  of  this  when  the  temptation  comes.  1. 
When  the  Lord  bows  the  hearts  of  those  in  authority,  men  of 
eminency  to  fall  this  way,  then  multitudes  follow;  as  ver.  1,  Ee- 
hoboam sinned  and  Israel  with  him.  2.  When  persecution  aris- 
ethfor  the  truth,  (Gal.  v.  12,)  "  They  must  be  circumcised  to  avoid 
persecution."  o.  When  men's  hearts  are  surfeited  with  the  ordi- 
nances of  God,  and  weary  of  them,  when  the  ordinances  of  the 
Lord  .Jesus  Christ,  men  find  no  benefit  by  them,  the  heart  of  man 
will  then  be  making  out  after  something  of  its  own  ;  then  we 
must  look  for  apostles,  prophets,  and  evangelists,  and  this  curios- 
ity, and  the  other  nicety ;  then  a  conceit  and  imaginary  picture 
of  a  man's  own  is  more  beautiful  than  all  God's  ordinances  be- 
sides, and  all  religion  is  placed  there  ;  it  may  be  in  extending  too 
far  any  ordinance  itself,  though  it  may  seem  little  at  first ;°  yet 
when  it  is  thus,  then  look  for  evil  times. 

^  3.  Whenas  a  people  seek  to  abolish  and  destroy  any  ordinance 
of  Christ,  but  especially  if  on  this  ground,  either  because  of 
some  outward  evil  they  bring  with  them,  in  the  fruition  of  them, 


316  A    WHOLESOME    CAVEAT 

or  hope  of  some  outward  good  they  shall  receive  by  casting  them 
off,  or  because  of  no  good  they  reap  by  the  enjoyment  of  them  ; 
whensoever  ye  see  this,  that  they  are  cast  off  on  this  ground,  then 
look  for  bondage  ;  for  it  will  come  on  whole  countries  in  general, 
and  no  particular  persons  ;  for  Jesus  Christ  is  in  his  ordinances,  and 
his  throne  is  not  only  in  heaven,  among  the  angels,  but,  (Is.  ix.  7- 
9,)  "  He  sits  on  the  throne  of  David,"  among  his  church  and 
people  ;  and  pull  these  down,  you  pull  down  Christ's  throne,  the 
Prince  of  Peace,  when  ye  pull  down  his  ordinances.  1  John  ii. 
19,  There  were  many  that  did  seem  to  be  for  Christ,  and  yet 
against  Christ :  this  is  one  sign  by  which  he  notes  them  :  "  They 
went  out  from  us,  for  they  were  not  of  us  ;  that  it  might  be  made 
manifest  they  were  not  of  us."  Now,  I  say,  when  men  shall  pull 
down  the  ordinances  of  Christ,  and  withdraw  themselves  from 
the  communion  of  saints,  and  when  it  is  for  one  of  these  ends,  in 
regard  of  some  outward  evil  that  the  ordinances  do  bring  with 
them,  or  some  outward  good  they  shall  get  by  calling  them  off, 
then  certainly  look  for  bondage.  As  a  prince  that  hath  one  near 
him,  he  may  attempt  change  of  things  in  state  ;  but  when  he  is 
set  a-w^ork  by  a  foreign  state,  and  is  a  prisoner  to  the  pope  or 
Spaniard,  now  he  is  real  to  root  out  the  prince  ;  and  this  provokes. 
So  here  many  times  a  Christian,  he  may  in  conscience  speak 
against  some  of  the  ways  of  the  Lord,  and  this  may  be  the  con- 
dition of  the  saints  and  people  of  God,  and  they  may  speak  it  in 
conscience  ;  and  this  may  be  tolerated,  when  it  is  for  M^ant  of 
light ;  nay,  they  may,  through  stubbornness  of  spirit,  cast  off  or- 
dinances ;  but  when  now  it  is  for  this  reason,  though  he  hath  in- 
deed his  colors  for  it,  you  shall,  saith  Satan,  have  this  gain,  and 
this  ease,  and  these  conveniences ;  and  what  do  you  do  with  or- 
dinances ?  And  now  a  man  begins  to  find  out  arguments  ;  and 
saith  Satan,  If  ye  attend  to  the  enjoyment  of  ordinances,  here  be 
these  miseries ;  therefore  aAvay  with  some  of  God's  ordinances,  at 
least.  O  brethren,  when  it  is  thus,  that  there  is  this  secret  pension 
from  the  world,  that  now  had  the  Lord  Jesus  the  honors  of  the 
world  attending  on  them,  then  they  could  make  much  of  them  ; 
but  because  they  come  with  poverty,  therefore  they  can  plot 
and  speak  against  them,  and  in  time  come  to  cast  off  the  ordi- 
nances of  the  Lord  Jesus.  It  is  certain  the  Lord  hath  bondage 
for  such  souls,  and  you  will  certainly  find  this  true  one  day. 
Mah  iii.  14,  15,  The  people,  they  say,  "  What  profit  is  it  that 
we  have  served  the  Lord,  and  that  we  have  walked  mournfully 
before  him?"  And  hence  they  forsook  the  Lord ;  hence  (chap. 
iv.  1)  the  Lord  threatens  that  "  he  will  burn  them  up,  both  root 
and  branch."     The  Lord  hath  consuming  fire  for  such  one  day. 


FOR    A    TI.-\ri-:    OF    LIBERTY.  317 

The  ordinances  of  the  Lord  were  too  costly  for  you.  INIark 
xii.  7,  8,  The  Lord  hath  his  vineyard  ;  he  lets  it  out  to  husband- 
men, and  he  sends  for  the  fruit ;  and  at  last  the  Son  himself 
comes  to  call  for  fruit.  Now  say  they,  '•  Here  is  the  son ;  let  us 
kill  him."  Why,  what  is  the  matter  ?  out  of  gain,  that  is  the  busi- 
ness ;  "  that  the  inheritance  may  be  ours."  Here  is  this  gain  to 
be  without  them,  and  therefore  to  cast  off  Christ :  "  What  will 
the  Lord  do  to  these  husbandmen  ?  he  v»ill  take  away  his  vine- 
yard from  them,"  etc. 

It  is  the  speech  of  Luther,  Venter  in  omni  religione  pofeniissi- 
mum  idoluni^  (AVhen  the  belly  is  served,  Christ  must  be  destroyed.) 
Men  may  have  this  quiet  life  without  these  ordinances  ;  and 
hence  men  bear  a  privy  grudge  against  the  ordinances  of  the 
Lord,  because  the  haWy  is  not  served.  Look  as  it  was  with  the 
Jews ;  they  looked  for  a  glorious  king  to  come  to  them,  and 
Christ  came  ;  and  though  they  were  told  of  it  before,  when  he 
came  he  had  nothing  but  his  cross;  and  he  tells  them,  if  they 
\\\\\  be  his  disciples,  they  must  take  his  cross.  But  now,  because 
he  came  not  with  pomp,  but  only  with  his  cross,  this  is  the  great 
reason  why,  to  this  day,  the  Jews  do  set  themselves  against  the 
Lord  Jesus  Christ :  the  cross  came  with  Christ,  that  is  the  cause 
of  it.  So  when  men  shall  look  for  great  things  from  the  ordi- 
nances of  Christ,  and  when  they  come  to  enjoy  them,  they  meet 
with  nothing  else  but  Christ  and  his  cross,  and  disappointments, 
and  desertions  ;  when  they  meet  with  this,  then  Christ  is  cast 
off,  and  they  profess  he  is  no  king,  and  Ctesar  is  our  king  ;  and 
if  we  take  this  man  to  be  our  king,  the  Romans  will  ruin  us. 

I  know  it  is  a  hard  trial  for  a  man  to  be  put  to  such  a  strait ; 
for  the  Lord  to  advance  the  price  of  his  ordinances  at  that  high 
rate,  that  all  must  be  parted  with  for  the  enjoyment  of  them. 
But  yet,  notwithstanding,  he  is  forever  unworthy  to  have  the  Lord 
Jesus  to  rule  him,  ihat  shall  therefore  make  him  a  king  as  they 
did.  (John  vi.)  He  was  their  cook  ;  therefore  they  made  him 
king.  Therefore  this  I  say.  Take  heed  of  disputing  against,  or 
denying,  or  nuUifying,  not  only  outwardly,  but  in  thy  very  heart, 
secretly,  any  of  God's  ordinances  ;  for  that  the  Lord  complains 
of  his  people,  that  '"  their  hearts  went  after  their  wickedness."  O, 
take  heed  of  doing  thus  against  any  one  of  God's  ordinances,  be- 
cause straits  do  attend  on  them.  It  was  the  speech  of  David, 
(Ps.  cxix.,)  "Thy  law  is  pure;  therefore  thy  servant  loveth  it." 
Suppose  thou  shouldest  never  get  any  good  by  any  of  God's 
ordinances  ;  yet  "  thy  law  is  pure  ;  "  the  fault  is  in  thy  own  heart ; 
and  certainly  the  Lord  he  will  remember,  as  there  he  speaketh, 
(Jer.  ii.  2,)  "  I  remember  the  love  of  thine  espousals,  when  thou 
27* 


318  A    WHOLESOME    CAVEAT 

didst  follow  me  in  a  land  of  barrenness,  in  a  land  wliere  there 
was  no  water."  Thy  life  shall  be  precious  to  the  Lord,  that  shall 
follow  the  Lord  in  all  afHictions ;  yet  thy  heart  doth  cleave  to  the 
Lord,  and  follow  the  Lord  in  all  his  ordinances  ;  therefore  this 
is  that  I  would  say,  there  are  many  wants  now  in  the  country. 
But  yet,  notwithstanding,  let  the  people  of  God  get  near  to 
Christ ;  speak  often  one  to  another,  and  find  out  ways  and  means 
to  pay  your  debts,  and  lie  down  at  the  feet  of  the  Lord  Jesus, 
and  be  content,  if  the  Lord  will  have  it  so,  to  be  nothing,  be  con- 
tent thus  ;  and  though  thou  dost  not  find  any  benefit  from  the 
ordinance  of  the  Loi-d  as  yet,  yet,  notwithstanding,  loathe  thy 
own  heart,  but  love  them  ;  yet  seek  after  the  Lord,  and  look  to 
the  Lord  in  them.  And  this  is  certain,  the  Lord  hath  blessings 
for  his  people  ;  not  only  in  this  life,  but  as  he  there  speaketh  to 
his  disciples,  when  they  say  to  him,  Lord,  what  shall  we  have  ? 
saith  the  Lord  to  them,  You  that  have  followed  me,  you  shall  sit 
on  thrones.  But  take  heed  of  this,  if  once  ye  come  to  slight 
ordinances,  and  cast  off  ordinances,  because  of  these  straits  and 
wants,  and  so  forth.  And  what  are  your  ordinances,  etc.  ?'  and  a 
generation  of  men  risen  up  (I  think  Christians  should  send  forlh 
their  groanings  to  the  Lord,  that  the  terror  of  the  Lord  may  fall 
upon  them)  they  deny  all  the  ordinances  of  the  Lord,  and  the 
Spirit  must  teach  us  only.  It  is  true  the  Spirit  must  do  it,  but 
will  ye  therefore  take  away  the  means?  and  hence  the  very 
Scripture  is  made  an  alphabet  for  children,  and  so  they  do  destroy 
the  ordinances  of  the  Lord.  Beloved,  if  it  be  from  this  princi- 
ple, take  heed  of  it ;  for  if  it  be,  ye  will  certainly  find  bondage. 
4.  When  men  do  not  thus  pull  down  the  ordinances,  the  throne 
of  Christ,  but  drive  the  Lord  Jesus  away  out  of  his  ordinances 
(though  they  have  his  ordinances  with  them)  by  their  secret 
defilings,  pollutions,  spiritual  pollutions  of  the  glorious  ordinances 
of  Christ ;  this  the  Lord  frequently  complaii>eth  of  in  Jeremiah 
and  Ezekiel.  The  very  great  reason  why  the  Lord  did  leave  his 
temple,  where  their  fathers  did  praise  the  Lord,  they  had  polluted 
and  defiled  it ;  that  was  the  reason  of  it.  They  had  driven  the 
Lord  away  from  his  throne,  and  this  doth  pull  down  the  princely 
power  of  the  Lord  in  his  churches.  I  know  there  be  many 
sins  and  defilements ;  and  the  sons  of  men  have  hidden  ways  of 
polluting  the  ordinances  of  the  Lord,  that  a  man  shall  sit  under 
all  the  ordinances  of  the  Lord  ;  and  as  it  is  said  of  Mount  Gil- 
boah,  not  any  dew  fall  upon  him  ;  never  see  good  'when  good 
comes  ;  the  Lord  is  not  dear,  that  is  the  reason  of  it.  O,  thy  se- 
cret defilements  of  the  ordinances  of  the  Lord  have  driven  the 
Lord  far  from  you.  There  are  many  ;  I  shall  only  name  three 
principally,  that  there  may  be  a  little  heed  taken  of  them. 


FOR    A    TUIE    OF    LIBERTY.  319 

First.  Wlien  there  is  a  secret  contempt,  grown  upon  a  man's 
spirit,  of  the  ordinances  of  Christ,  attended  with  a  secret  weari- 
ness of  them,  tiiis  doth  now  pollute  the  ordinances  of  the  Lord, 
and  this  doth  drive  the  Lord  from  his  ordinances.  Mai.  i.  7, 
"  Ye  have  offered  polluted  bread  ;  wherein  have  we  done  it?  "  say 
they.  This  was  the  cause  of  it :  "  Ye  say  that  the  table  of  the 
Lord  is  contemptible  ;  "  the  meaning  is,  you  do  despise  ray  table 
and  ordinances,  and  so  now  do  despise  me  too,  and  so  ye  do  vilify 
and  contemn  the  ordinances  of  the  Lord.  Therefore  saith  the 
Lord,  in  the  conclusion  of  that  chapter,  (ver.  11,)  "  From  the 
rising  of  the  sun,  my  name  it  shall  be  known."  As  if  he  should 
say,  I  am  not  bound  to  you  ;  I  can  have  a  people  among  whom 
my  name  shall  be  great ;  for  saith  the  Lord,  "  I  am  a  great  King." 
If  one  should  have  asked  men  in  those  days.  What  good  is  in 
}our  sacrifices  ?  what  great  glory  can  ye  see  in  them  ?  the  saints 
can  see  a  great  deal  of  glory  in  mean  outsides.  Now,  when  this 
is  wanting,  the  name  of  the  Lord  is  polluted,  and  so  the  Lord 
driven  from  his  ordinances.  Heb.  xii.  15,  "  Take  heed  lest  there 
be  in  any  of  you  an  evil  root  of  bitterness  springing  up,  and  many 
thereby  be  defiled."  When  men  do  live  in  secret  lusts,  or  open 
profaneness,  a  man  that  hath  a  profane  heart,  such  a  heart  as 
doth  contemn  the  portion  of  mercy  the  Lord  doth  offer  to  him, 
who,  like  Esau,  did  sell  his  birthright  for  a  mess  of  pottage. 

Secondly.  Unbrokenness  of  heart  in  the  enjoyment  of  ordi- 
nances, when  men  live  not  in  a  daily  sense  of  the  extreme  need 
they  stand  in  of  mercy.  Is.  Ixvi.  1,2,  "  Heaven  is  my  throne,  and 
the  earth  is  my  footstool."  Now,  observe  what  the  Lord  doth  there 
speak :  To  him  will  I  look  that  is  poor  in  spirit,  etc.,  contrite  ; 
such  a  poor  soul,  saith  the  Lord,  will  I  look  to.  And  to  these 
are  opposed  such  as  have  not  such  hearts,  but  do  look  only  to  the 
ordinances  of  the  Lord.  Now  saith  the  Lord  to  such,  "  He  that 
offereth  a  lamb  is  as  if  he  cut  off  a  dog's  neck  ;  and  he  that  offer- 
eth  incense,  as  he  that  blesseth  an  idol."  These  were  a  people 
that  did  plead  for  the  temple  of  the  Lord,  and  had  the  ordinances 
of  the  Lord  according  to  his  command;  but  here  was  their  wound, 
they  were  not  broken  under  the  ordinances  of  the  Lord.  This 
you  shall  find,  the  saints  have  many  sins  and  wants  under  the 
ordinances  of  the  Lord  ;  but  little  does  the  world  know  their 
groanings  before  the  Lord ;  and  the  Lord  hath  mercy  for  such 
souls  as  are  sensible  of  their  need  they  stand  in  of  the  ordinances 
of  the  Lord. 

But  now,  when  men  have  found  the  Lord  in  an  ordinance  sub- 
duing some  particular  sin,  there  are  other  sins  remaining  in  their 
hearts,  and  they  stand  unremovable  in  their  hearts,  and  hence 


320  A    WHOLESOME    CAVEAT 

are  the  strongest  and  dearest  of  all  the  rest.  Now,  I  say,  when 
men  having  these  sins,  and  knowing  these  sins  in  their  hearts 
and  spirits  ;  whenas,  because  I  can  not  subdue  these  sins  ;  and 
they  have  attended  on  the  Lord  in  the  use  of  means,  and  the 
Lord  helps  them  not ;  and  because  they  hope  to  be  saved  at  last 
for  all  these  ;  hence  they  come  to  a  truce  with  their  sin,  and 
never  go  mourning  to  the  Lord  ;  nor  say,  the  Lord  hath  begun 
to  subdue  some  of  their  lusts.  Now,  Lord,  go  on,  but  the  soul 
is  at  truce  with  his  sins.  Beloved,  if  there  be  any  pollution  of 
the  ordinances  of  the  Lord,  here  it  is :  that  men  come  with  un- 
broken hearts  to  the  ordinances  of  the  Lord ;  that  never  feel 
your  need  of  them,  and  wounds  and  sores  that  are  in  your  hearts, 
that  men  do  stand  with  those  very  sins,  that  they  think  they 
can  not  subdue  :  and  because  they  can  not  ease  themselves  of 
them,  therefore  they  give  way  to  them.  When  men  keep  these 
sins  with  unsensible  hearts  of  them,  ye  do  resist  the  Holy 
Ghost,  ye  feel  not  your  need  of  the  Lord ;  therefore  ye  keep 
your  sins,  and  your  woes  you  shall  have  for  them. 

Thirdly.  Where  there  is  a  spirit  of  unbelief,  that  there  is  not 
a  seeking  to  Christ  Jesus,  to  wash  away  the  pollutions  of  his 
heart  and  life,  in  his  attending  uj)on  the  Lord  in  his  ordinances. 
Tit.  i.  15,  "  To  the  unbelieving  nothing  is  pure ;  but  even 
their  mind  and  conscience  is  defiled."  Exod.  xxx.  29,  it  is 
said,  "  Every  thing  that  touched  the  altar  was  clean,"  and 
hence,  without  this,  all  is  unclean.  When  a  poor  soul  shall  come 
to  the  Lord's  ordinances,  and  prepare  himself  before  he  come, 
and  in  all  it  hath  many  weaknesses,  yet  it  doth  leave  itself  with 
Jesus  Christ,  every  thing  that  doth  touch  this  altar  is  sanctified, 
and  is  not  polluted.  But  now,  when  men  shall  enjoy  ordinances, 
and  make  no  great  matter  of  sins  in  ordinances,  especially  if 
secret,  such  is  the  venomous  nature  of  sin,  it  doth  defile  the 
earth  a  man  doth  tread  on.  Now,  when  men  shall  have  these 
sins,  and  know  them,  and  yet  never  leave  themselves  with 
Christ,  and  lay  themselves  on  this  blessed  altar  by  faith,  they 
do  pollute  the  ordinances  of  the  Lord. 

Fourthly.  When  the  soul  doth  not  so  openly,  manifestly  drive 
away  the  Lord,  but  when  men  shall  come  to  the  ordinances, 
and  never  come  to  the  Lord  Jesus  in  them,  now  the  Lord  is 
cast  off.  A  great  prince  that  comes  to  a  man's  house,  though  he 
be  not  driven  out  of  doors,  yet  if  not  attended  on,  he  accounts 
himself  cast  off.  The  Lord  Jesus  Christ  is  in  his  ordinances ; 
(Ezek.  xlviii.  35,)  "  The  Lord  is  there  ;  "  the  saints,  they  come 
to  God  in  them,  and  are  carried  to  him  by  them.  Therefore  it  is 
said,   (Acts  x.  33,  34,)  "  ISj'ow,    therefore,   >ve  are   all  present 


FOR    A    TIME    OF    LIBERTY.  321 

before  GoJ,  to  heaj*  all  things  that  are  commanded  thee  of  God," 
and,  (Ps.  Ixxxiv.  7,)  "  Every  one  of  them  in  Zion  appeareth  before 
God."  Kow,  the  saints  and  people  of  God,  when  they  do  thus 
come  to  the  Lord,  they  find  many  difficulties  to  break  through, 
*'  a  valley  of  Baca."  Sometimes  their  heart  is  turned  from  the 
Lord,  and  sometimes  God  is  turned  from  them  ;  so  that  now, 
the  saints,  when  they  do  come  to  the  Lord  in  liis  ordinances, 
*'  they  go  through  the  valley  of  Baca,"  that  they  may  see  God 
in  Zion.  But  now,  wdien  men  do  never  break  through  difficulties, 
but  give  way  to  a  sluggish  heart,  when  it  is  thus  with  a  people, 
it  is  certain  the  Lord  is  now  cast  off,  and  ye  do  as  good  now  as 
live  without  Christ  in  the  world.  (Amos  v.  2L)  Saith  the 
Lord,  "  I  hate  your  new  moons  and  Sabbaths  ;  for  these  forty 
years  ye  never  sacrificed  to  me."  (Ver.  25.)  Did  they  not  sacri- 
fice those  forty  years  to  the  Lord  in  the  wilderness  ?  It  was  the 
very  thing  they  came  out  of  Egypt  for,  that  they  might  sacrifice 
to  the  Lord  ;  yet  saith  the  Lord,  Ye  did  not  sacrifice  to  me  ; 
truly  here  was  the  thing,  they  did  sacrifice,  but  to  enjoy  com- 
munion with  a  God,  that  they  did  not ;  the  Lord  he  saw  none  of 
that ;  and  this  is  the  frame  of  many  a  man,  ye  never  heard  a 
sermon ;  ye  never  broke  through  your  difficulties  to  come  to  a 
God  in  ordinances  ;  therefore,  in  truth,  though  you  had  them, 
yet  it  is  as  if  you  never  had  them,  because  ye  never  did  enjoy 
the  Lord  in  them. 

Therefore  this  is  that  I  w^ould  say:  O  brethren,  let  the 
saints,  let  it  be  the  care  of  all  the  faithful  and  people  of  God  ; 
the  first  thing  that  ye  do,  before  ye  come  to  hear  a  sermon,  or 
receive  a  sacrament,  or  to  any  Christian  communion,  or  other 
ordinance  of  God ;  before  thou  dost  come,  endeavor  it  at  least 
to  bring  thy  soul  to  a  God,  to  Christ,  above  all  ordinances,  and 
break  through  the  difficulties ;  heart  is  dead,  and  mind  is  blind, 
and  God  is  gone  ;  but  yet  break  through  difficulties,  and  wrestle 
with  the  Lord  in  prayer,  and  then  ye  will  find  the  blessing  of 
the  Lord.  The  great  reason  why  we  enjoy  not  that  mighty 
presence  of  the  Lord  in  his  ordinances,  it  is  this  ;  men  come  to 
ordinances,  and  would  enjoy  ordinances,  but  they  never  broke 
through  difficulties,  to  come  to  a  God.  When  men  shall  come  to 
ordinances  only,  {and  blessed  be  God  we  have  the  temple  of 
the  Lord,)  truly  this  will  do  you  no  good  in  the  world. 

The  fifth  degree  of  casting  off  the  supreme  power  of  Christ 
in  his  ordinances  ;  many  times  when  the  soul  can  not  come  to 
Christ,  the  Lord  comes  to  it.  Now,  then,  the  supreme  power 
of  Christ  is  cast  off,  when  the  soul  is  unwilling  or  careless,  to 
receive  the  stroke  of  the  eternal  power  of  the  life  of  Jesus  into 


322  A    WHOLESOME    CAV^EAT 

his  heart  j  but  contents  himself  v.-ith  some  begimiings,  some  sips 
and  tastes,  and  doth  not  lie  under  the  stroke  of  the  eternal  spirit 
of  the  life  of  Christ. 

Look  as  it  is  with  a  company  of  subjects ;  they  are  in  some 
great  town,  that  stands  it  out  against  a  prince  ;  if  the  prince 
send  to  them,  and  they  parley  with  him,  and  they  are  thankful 
for  his  gifts,  and  glad  of  his  parley  ;  but  yet,  notwithstanding^ 
they  are  unwilling  to  receive  the  prince,  with  all  his  power  to 
come  into  the  town  ;  if  they  be  unwilling  to  do  that,  ajid  are 
loth  to  join  sides  agiiinst  the  other  party,  they  cast  him  off' 
from  being  king.  So  it  is  here ;  when  men  come  to  the  Lord  io 
ordinances,  the  Lord  he  parleys  with  them,  the  Lord  he  sends 
promises,  and  they  are  marvelous  precious  things ;  and  they 
have  some  taste  of  what  the  Lord  does  send,  and  it  is  sweet  to 
them ;  but  now,  because  they  have  lusts  in  their  hearts,  the 
Lord  saith,  Make  war  against  thy  lust,  and  open  the  gates  that  I 
may  come  in.  If  so  be,  a  man,  now  out  of  secret  love  to  his 
sin,  he  content  himself  with  the  promises  of  Christ ;  but  the 
life  of  Christ,  he  cares  not  for  that,  he  uses  not  all  means  that 
he  may  find  that,  the  supreme  power  of  the  Lord  Jesus  is  now 
cast  off,  and  I  know  no  difference  between  such  a  people  and 
Capernaum ;  they  did  enjoy  the  gospel  of  God,  but  now  to  en- 
tertain the  Lord  Jesus  in  his  spiritual  power,  this  they  were 
loth  to  come  to ;  therefore  saith  the  Lord,  "  Woe  to  thee,  Ca- 
pernaum ;  the  mighty  work  of  Jesus  Christ  in  their  hearts, 
this  they  never  cared  for.  Saith  the  apostle,  (2  Cor.  x.  5,)  "  The 
weapons  of  our  warfare,  they  are  mighty  through  God."  As 
poor  things  as  you  think  the  ordinances  of  the  Lord  to  be,  they 
are  mighty  through  the  Lord.  When  Christians  shall  not  be 
willing  to  receive  this  mighty  power  o-f  the  Lord  Jesus  Christ 
truly,  now  the  kingdom  of  Christ  is  cast  off".  John  vi.  49,  "  Your 
fathers  ate  manna  in  the  wilderness,  and  are  dead ;  "  that  was 
outward  manna  ;  but  he  that  eateth  me  shall  live  forever. 

In  one  word  thus  :  this  is  certain,  a  man  never  gets  good  by 
any  ordinance,  nor  the  Lord  Jesus  doth  never  attain  his  end  in 
any  ordinance,  till  there  be  an  everlasting  power  and  life  of 
Christ  Jesus  communicated  by  the  ordinance.  "  There,"  saith  he, 
"  God  commandeth  his  blessing,  life  forevermore,"  (Ps.  cxxxiii. :) 
mercy  forever  teaching;  and  humbling  forever  continuing; 
and  a  man  will  never  think  he  doth  receive  any  good  till  he  doth 
it.  For  if  a  man  be  healed  of  his  blindness,  and  be  blind 
presently  again,  what  is  he  the  better  ?  So,  if  a  man  hath  some 
flash  of  light  in  the  ordinance,  bless  the  Lord  for  it.  The  Lord 
quickens  up  the   heart  to  walk  with  the  Lord,  blessed  be  the 


FOR    A    TIME    OF    LIBERTY.  323 

Lord  for  it ;  ay,  but  when  the  heart  now  shall  lose  that  life,  and 
strength  which  it  had,  (not  but  that  u  Christian  does  lose  to  his 
fueling,  but  it  will  return  again.)  AVhen  he  is  a-hearing,  some  affec- 
tion, but  he  goes  away  dead  as  he  came  ;  no,  but  when  the  Lord 
comes  by  his  everlasting  jTOwer  and  mercy,  and  life  in  any  ordi- 
nance, now  Christ  comes  in  his  power,  and  now  ye  receive  the 
King  in  his  power,  and  Christ  attains  his  end  in  the  ordinance. 
This  is  all  that  I  would  say,  I  do  beseech  you  brethren  in  the 
Lord  Jesus  Christ :  O,  seek  for  this  blessed  life,  everlasting  life 
Lord,  everlasting  power  Lord ;  beg  for  that,  and  seek  for  that, 
and  pray  for  that,  and  weep  for  that ;  do  not  content  thyself 
v>-ith  sippings  and  tastings ;  look  for  everlasting  life  and  power 
to  come  v,'ith  the  ordinance ;  though  means  be  weak  in  them- 
selves, do  not,  therefore,  vilify  them.  Look  upon  the  brazen 
serpent ;  what  a  poor  thing  was  that  to  heal  the  people  that  were 
stung !  Yet  the  institution  of  Christ  did  put  virtue  into  it : 
so  do  thou  attend  on  the  ordinances,  and  never  be  content  till 
thou  doest  find  the  Lord,  and  feel  the  Lord,  and  say  as  some 
have  said,  Though  I  feel  not  the  Lord  nov/  as  I  have  done,  yet  I 
think  I  shall  forever  bless  the  Lord.  Never  be  content  till  ye 
find  the  Lord  bringing  your  heart  to  this  pass,  and  then  the  King 
of  glory,  the  Prince  of  Peace  is  come  ;  though  ye  find  not  the 
same  power  at  all  times,  yet  if  ye  find  that  power  which  does 
inure  your  heart  forever  to  bless  the  Lord,  here  is  everlasting 
power.  J^sus  is  now  come  to  thy  soul ;  ay,  but  when  ye  content 
yourselves  with  some  movings  and  beginnings,  and  sin  and 
Satan  as  strong  again  as  ever,  and  ye  find  not  your  sin  wasting 
and  consuming,  in  truth  the  Lord  Jesus  is  cast  off,  and  ye  have 
not  the  end  for  which  ye  come  to  the  ordinances  of  the  Lord. 
But  then  ye  are  blessed  forever  when  ye  find  this. 

2.  There  is  a  derivative  power  of  Christ  to  the  church,  jointly 
considered  together.  Matt,  xviii.  17,  "  Go  and  tell  the  church,"  is 
tiie  highest  tribunal  Christ  hath  on  earth  in  the  kingdom  of  saints. 
It  is  Christ's  high  court  of  parliament,  beyond  which  there  is  no  ap- 
peal to  any  higher  power  than  the  church  ;  and  it  can  not  be 
meant  of  the  otficers  of  the  church  (which  is  the  fairest  inter- 
pretation.) For  the  case  may  be  that  there  is  but  one  officer ; 
and  is  he  the  church  ?  as  also  that  he  may  sin,  and  not  hear 
of  his  sin ;  and  must  they  leave  him  to  himself,  at  least  to  judge 
of  his  sin  ?  The  power  of  keys  was  given  to  Peter,  quiajidelis, 
and  the  power  to  bind  and  loose  to  ''  two  or  three  gathered  together 
in  Christ's  name,"  (Matt,  xviii.  ;)  but  these  things  are  known. 

For  the  clearing  up  of  this,  know  that  there  is  a  threefold 
derivative  power,  which    the  Lord    hath  given    to  the    church 


324  A    WHOLESOME    CAVEAT 

jointly,  and  not  to  elders  only  ;  which  may  be  miserably  abused, 
and  so  provoke  the  Lord  to  take  it  away  from  their  hands  till 
they  know  better  how  to  use  it ;  yet  when  it  is  used  according  to 
Christ,  now  not  to  be  under  the  power  of  it,  which  is  Christ, 
power  delegated  to  it,  is  to  cast  off  Christ's  government.  And  I 
am  confident  the  bondage  of  all  the  churches  in  Christendom,  if 
ye  examine  the  churches,  is  continued,  because  the  Lord  sees 
hearts  unwilling  to  submit  to  him  in  the  government  of  churches, 
and  will  continue  it  till  churches  know  how  to  use  it,  and  men  lie 
down  to  the  power  of  it. 

1.  They  have  a  power  given  them  from  Christ  of  opening  and 
shutting  the  doors  of  the  church,  the  kingdom  of  God  on  earth  ; 
i.  e.,  of  letting  in  sin  and  keeping  out  any,  according  to  Christ, 
into,  or  out  of,  their  communion :  and  this  I  conceive  to  be  one 
part  of  the  power  of  the  keys,  committed  to  the  church ;  the 
chief  office  of  which  is  to  open  and  shut;  to  receive  in,  and 
keep  out,  according  to  Christ ;  and  hence  the  three  thousand 
were  added  to  the  church,  though  the  apostles  were  guides  there- 
in ;  and  Acts  ix.  26,  Paul  would  have  joined  himself,  but  they 
would  not  accept  of  him,  because  they  were  afraid  of  him.  No 
body,  natural  or  politic,  but  they  have  power  to  receive  to  them 
the  useful,  and  keep  from  them  the  hurtful ;  so  much  more 
Christ's  spiritual  body.  And  hence  the  church  of  Ephesus  is 
commended,  (Rev.  ii.  2,)  together  with  their  angel,  "  for  trying 
those  that  seemed  good,  and  were  not." 

Now,  it  is  true  this  power  may  be  miserably  abused  in  opening 
doors  too  wide,  or  locking  them  up  too  long,  or  too  fast ;  and  in 
many  sad  disorders  this  way,  yet  there  is  this  power.  Now,  when 
men  shall  refuse  church  trial,  and  so  communion  with  the  church, 
and  that  not  from  sense  of  their  unfitness  and  unworthiness,  or 
some  other  reason,  which  is  in  the  sight  of  God  of  great  weight, 
but  from  a  careless  contempt  of  God's  ordinances,  or  God's 
people,  a  man  says.  What  care  I  for  the  one  ?  and  what  are  the 
other  ?  And  from  a  resolution  never  to  grow  better,  they  know 
they  are  not  like  to  be  accepted  of  them,  and  they  are  resolved  they 
will  grow  no  better ;  they  think  themselves  as  good  as  they,  and 
from  a  secret  unwillingness  to  come  to  the  light,  they  know  things 
are  amiss,  and  will  not  be  known  of  it ;  they  appear  better  than 
they  are,  and  hence  they  are  loth  to  be  seen  and  judged  as  they 
are :  certainly  this  is  to  cast  Christ's  power  ;  and  if  continued 
in,  the  salvation  of  your  souls  is  also  cast  off.  Acts  ii.  ult.,  "  The 
Lord  added  to  the  church  daily,  such  as  should  be  saved." 
To  the  church,  i.  e.,  not  the  universal  church,  but  visible  church, 
where  it  may  be  had,  "  such  as  should  be  saved."     Is.  Ix.  14,  15, 


FOR    A    TIME    OF    LIBERTY.  325 

**  For  the  nation  and  kingdom  that  will  not  serve  thee  shall  per- 
ish ;  yea,  those  nations  shall  utterly  perish."  Lamentable  is  the 
condition  of  many  ;  not  so  much  for  not  joining  themselves  to  the 
church,  as  not  seeking  of  the  Lord  for  that  mercy,  that  they 
may  be  first  joined  to  tht3  Lord,  and  so  to  his  people  for  the 
Lord's  sake. 

There  are  great  h-eaps  of  people  amongst  the  churches  here 
that  do  stand  guilty  of  this,  —  the  Lord  humble  us  for  it,  —  that 
content  themselves  to  stand  aliens  from,  the  commonwealth  of  Israel, 
(Eph.  ii,  12,)  "strangers  from  the  covenant  of  promise;  hav- 
ing no  hope,  and  without  God  in  the  world,"  The  Lord  is  slow 
to  wrath  ;  but  there  is  a  threefold  bondage  :  1.  Of  sin  and  Satan. 
Eev.  xxii.  14,  15,  *' Let  him  that  is  fikhy  be  filthy  still."  Nay, 
though  there  be  some  beginnings,  yet  apt  to  fall  back,  because 
not  "  planted  in  th«  courts  of  tlie  Lord,"  And  hence,  (Col.  ii.  5,) 
*' joying  and  beholding  your  order,  and  the  steadfastness  of  your 
faith  in  Christ :  "  order  and  steadfastn-ess  are  joined  together.  2. 
Of  misery.  Zech.  xiv.  17,  *'  And  it  shall  be  that  whosoever 
will  not  come  up  of  all  the  families  of  the  earth  unto  Jerusalem, 
to  worship  the  King,  the  Lord  of  hosts,  even  upon  them  shall 
be  no  rain,"  3.  Sadness  :  hence,  (Is.  Ivi.  7,)  "  Even  them  I  will 
bring  to  my  holy  mountain,  and  make  them  joyful  in  my  house 
of  prayer."  To  be  joyful  in  the  house  of  pray-er  is  promised  to 
such  as  join  themselves  to  God's  covenant, 

2.  They  have  a  power  given  them  of  binding  and  loosing;  by 
admonition  of  any  one,  that  being  received  in,  shall  sin  against 
their  cemmunion,  and  the  Lord  in  it;  thereby  to  defile  the 
whole  body,  and  to  provoke  the  wrath  of  the  Lord  against  the 
«ame  ;  and  this  is  mentioned  Matt,  xviii.,  and  by  the  apostle,  1 
Cor.  V.  1,  4  ;  and  this  is  given  to  them,  to  use  against  whatever 
sinner  or  offender  it  be,  be  he  great  or  small,  prince  or 
peer :  if  he  be  a  brother,  he  is  to  lie  down  here :  an  admonition 
is  an  arrest  and  message  from  God,  from  Christ  Jesus,  the  King 
of  kings,  Eglon  must  come  down  from  his  throne,  when  this  is 
brought. 

Now,  I  grant  again,  this  power  may  be  abused  miserably  ;  as 
to  admonish  without  conviction,  or  without  compassion  and  love, 
but  in  heat  and  passion,  etc.  Yet  this  is  part  of  Christ's  binding 
power  in  his  church  ;  which  when  it  is  done,  it  is  bound  in  heaven. 

Now,  when  men  come  to  that  pass,  that  they  do  not  only  sin, 
(for  that  the  Lord  pardons,)  but  are  grown  to  that  height,  that 
they  cast  off  all  reproofs  and  Christ-like  admonitions  for  sin  ; 
steeped,  it  m.ay  be,  in  many  tears  and  prayers  before  they  came,  and 
sweetened  with  the  spirit  of  mercy  and  terror  of  Christ  Jesus  in 
VOL,  III,  28 


526  A    WH0LES05IE    CAVEAT 

the  mouths  of  his  servants  ;  this  brings  under  bondage.  It  is  not 
sin  so  much,  for  this  will  be ;  but  when  they  can  not  abide  re- 
proofs, they  are  iron  morsels,  can  not  be  digested  ;  and  hence 
sometimes  hide  it,  and  twenty  shifts^  and  half  as  many  lies  ;  or  if 
it  be  found  out,  defend  it,  and  fall  a-fencing  and  thrusting,  and 
try  it  cut  to  the  last,  or  extenuate  it  twenty  ways,  that  a  beam  is 
a  mote  ;  and  which  is  worse,  their  hearts  rise  and  swell,  and  they 
bear  a  privy  grudge  against  them,  as  if  they  were  their  enemies, 
because  they  tell  them  the  truth  ;  when  they  should  say,  "  Let 
the  righteous  smite  me."  Ex.  ii.  14,  "  Who  made  thee  a  prince 
and  judge  over  us  ?  "  When  Moses,  the  Israelites'  deliverer,  was 
raised  up,  he  thereupon  departs,  and  they  lie  under  heavy  bond- 
age, when  they  cast  off  his  reproof.  It  is  true,  a  saint  may  not 
for  a  time  submit ;  but  yet  it  argues  a  height  of  spirit  for  the  pres- 
ent unfit  for  communion  with  God,  and  the  Lord  will  bring  them 
off,  and  humble  them  for  their  pride.  2  Sam.  xxiii.  6,  7,  "  But 
the  sons  of  Behal  shall  be  all  of  them  as  thorns  thrust  away,  be- 
cause they  can  not  be  taken  with  hands." 

A  child  of  God  may  have  many  weaknesses,  a  hypocrite  many 
excellences ;  but  the  triaj  of  them  is,  when  they  come  to  be  ar- 
rested with  a  sad  reproof,  how  they  yield  there,  and  that  as  unto 
God ;  especially  when  confession  shall  either  discredit  their  per- 
son, or  make  others  question  their  grace.  Snakes  will  not  hiss 
nor  sting  till  touched  ;  a  sheep  will  be  led  to  the  slaughter,  and 
turn  the  cheek  to  him  that  smites  :  so  should  one  poor  brother  do 
to  another,  when  he  comes  to  him  in  the  name  of  the  Lord  ;  but 
not  many  that  will  so  do,  but  resist  and  oppose  against  all  reason. 

3.  They  have  a  power  of  communication  of  good  one  to  an- 
other, in  way  of  edification,  according  to  their  places  in  this  their 
communion  :  so  that  now,  it  is  not  only  left  in  the  hands  of  the 
officers,  but  of  the  whole  church,  and  each  member  in  the  church, 
according  to  his  place  and  ability,  to  edify  the  whole.  Eph.  iv. 
1 6,  "  From  whom  the  whole  body,  fitly  joined  and  compacted  to- 
gether, by  that  which  every  joint  supplieth,  according  to  the  ef- 
fectual working  in  the  measure  of  every  part,  making  increase 
of  the  body,  unto  the  edifying  itself  in  love." 

Members  are  not  to  stand  like  beautiful  pictures  in  church  win- 
dows, and  as  costly  images  in  churches,  that  have  eyes,  and  see 
not,  ears,  and  hear  not ;  but  they  are  to  be  living  stones  in  God's 
building ;  not  only  to  build  up  themselves,  but  one  another  also, 
that  so  a  man  may  not  only  get  no  hurt  from  communion  of 
churches,  but  he  may  get  good  indeed  from  the  same.  And  if  I 
mistake  not,  here  is  the  wound  of  churches  :  when  members  seek 
not,  and   endeavor  not  the  good  one  of  another,  and  so  have 


FOR    A    TIME    OF    LIBERTY.  327 

ordinances  and  means  of  doing  one  another  good,  but  exercise 
them  not ;  or  if  they  do,  receive  not  the  good  they  might  hereby, 
but  maj  say,  and  shall  say  at  last,  as  he,  Prov.  v.  14,  "  I  was 
almost  in  all  evil  in  tlie  midst  of  the  congregation ;  "  sin  pre- 
vailing, and  sorrows  by  little  and  little,  like  water  in  a  leaking 
ship,  sinking  the  poor  bark. 

Quest.  AVhat  are  those  means  that  are  left  to  the  saints  them- 
selves, even  private  members,  to  exercise  in  Christian  communion 
for  men  and  women  ;  and  so  you  may  see,  when  these  are  neg- 
lected, or  not  improved,  the  power  of  Christ  in  his  church  is 
east  off  so  far  forth  ? 

Ans.  1,  The  first  is,  a  spirit  of  dear  Christ-like  love  one  to 
another,  every  one  to  all,  and  all  to  that  again  ;  being  ready  to 
express  itself,  in  procuring  the  good  of  others  as  well  as  its  own : 
this  doth  sweeten  communion  very  much,  and  edifies,  quickens, 
and  encourageth  a  Christian  in  his  whole  course  marvelously. 
Eph.  iv.  IG,  ''Making  increase  of  the  body,  unto  the  edifying 
itself  in  love."  Love  edifieth.  1  Cor.  viii.  1,  "  Knowledge  puffeth 
up,  but  charity  edifieth."  It  is  the  joy  of  the  saints,  and  that 
which  makes  the  saints  to  bless  God  in  heaven ;  w^here,  take  any- 
one singly,  ail  jointly  besides  honor  it,  tender  it,  and  seek  the 
good  of  it ;  and  that  one  blesseth  God,  and  seeks  their  good 
more  than  its  own  again  ;  and  this  is  prophesied,  (Zeph.  iii.  9,) 
*'  That  they  may  call  upon  the  name  of  the  Lord,  to  serve  him 
with  one  consent,  to  serve  the  Lord  with  one  shoulder ; "  to  help 
one  another  spiritually  and  outwardly,  where  there  be  many 
griefs  and  burdens  which  depress  the  spirits,  and  make  it  unser- 
viceable, is  removed ;  as,  what  is  there  that  doth  alienate  the 
hearts  of  men  more  from  God  and  his  church  but  want  of  love  ? 
Now,  when  men's  love  grows  cold,  that  a  godly  man  is  not 
esteemed  while  he  lives,  nor  his  death  lamented  so  much  as  the 
loss  of  a  swine ;  when  people  grow  strange  one  to  another,  and 
take  distastes  and  prejudices;  when  they  can  sit  by  the  fire- 
side, and  censure,  and  whisper,  and  make  offenses,  and  take 
offenses ;  and  minds  divide,  and  hearts  divide ;  that,  if  you  ask 
what  such  a  one  is  good  for,  the  answer  is.  He  is  good  for  himself, 
and  good  to  breed  brawls,  and  divide  a  church ;  "  A  kingdom 
divided  against  itself  can  not  stand  ;  "  and  therefore  hereby  you 
cast  off  this  kingdom.  O,  Christians  should  pray  for  this,  and 
mourn  for  want  of  this  ;  and  study  peace,  and  follow  it.  It  should 
be  death  to  differ,  or  side,  or  make  a  party,  one  against  another. 

2.  Earnest  prayer  for  the  church,  and  all  in  it  besides  thy- 
self; and  that  with  striving  with  God,  till  an  answer  is  given; 
(Acts  V.    12,)    "  stretched-out  prayers,"  as  they  made  for  Peter. 


328  A    TVHOLESO.Arii    ClYEAT 

James  v.  16,  "  Confess  your  faults  one  to  another,  am!  pray  one 
for  another,  that  you  may  be  healed."  And  so,  (Jude  xx.,)  "■  But,, 
ye  beloved,  building-  up  yourselves  in  your  most  holy  faith,  praying 
in  the  Holy  Ghost."  This  is  a  means  to  edify  one  another, 
when  there  is  enlargedness  of  heart  to  pray  o-ne  for  another. 
Ps,  csxii,  B,  '^  For  my  brethren's  sake  I  will  wish  thy  peace." 
Sometimes  a  Christian  can  do  others  little  good ;  yet  he 
will  wrestle  for  him  in  his  prayei"S  to  God.  One  knows  not  the 
good  comes  hereby^  if  withal  a  man  keeps  a  good  conscience^ 
making  conscience  of  his  ways.  And  it  is  one  of  the  greatest 
privileges  that  a  man  hath,  when  once  he  liath  a  share  in  all  the 
prayers  of  the  saints  as  his  own;  and  it  answers  that  query. 
What  is  a  Christian  the  better  for  the  liberties  of  the  church  ? 
Matt,  xviii.  19,  "Again  I  say  unto  you.  That  if  two  of  you  shall 
agree  on  earth,  as  touching  any  thing  they  shall  ask,  it  shall  b& 
done  for  them  of  my  Father  which  is  in  heaven."  Ver.  20, 
"  For  where  two  or  three  are  gathered  together  in  my  name, 
there  I  am  in  the  midst  of  them." 

Now,  when  people  are  false  herein  to  their  brethren,  and  to 
their  covenant ;  to  their  God,  and  to  their  own  souls  ;  (for  their 
is  no  one  prayer  thou  makest  that  shall  be  lost ;  but  if  it  attain 
not  a  blessing  for  others,  it  shall  return  again  into  thy  bosom  ; ) 
when  there  shall  be  no  heart  to  spend  prayer  or  shed  tears  for 
them  whom  Christ  hath  shed  his  blood  for,  now  you  cast  off  the 
kingdom  of  Christ. 

O  brethren,  consider  of  it,  when  there  shall  he  many  a  soul 
in  a  church  taken  by  Satan's  temptations,  and  held  in  tempta- 
tions, and  ready  to  be  overcome  by  temptations  ;  and  it  may  be, 
w^ould  not  be  so,  but  because  thou  dost  not  pray  ;  public  ordi- 
nances, the  ministry  of  the  word,  little  good  done  thereby, 
because  thou  hast  no  heart  to  pray.  Acts  iv.  31,  "And  when 
they  had  prayed,  the  place  was  shaken  where  they  were  met 
together ;  and  they  were  all  filled  with  the  Holy  Ghost."  This 
is  the  reason :  the  hearts  of  thy  children,  servants,  and  fellow- 
brethren  remain  secure  and  unshaken  by  all  the  sermons  they 
hear ;  nothing  doth  them  good,  nothing  will  pierce  or  penetrate 
their  adamant-like  hearts,  because  thou  hast  no  heart  to  pray 
for  them,  or  at  least  not  to  purpose. 

3.  Timely  exhortation  ;  when  brethren  are  dead  hearted,  and 
heartless  in  their  Christian  course.  Heb.  iii.  12, 13,  "  Take  heed, 
brethren,  lest  there  be  in  any  of  you  an  evil  heart  of  unbelief 
in  departing  from  the  living  God ;  but  exhort  one  another  while 
it  is  called  to-day,  lest  any  of  you  be  hardened  through  the 
deceitfulness  of  sin."     Brotherly  exhortation  is  a  remedy  against 


FOR    A    TIME    OF    LIBERTY.  329 

apostasy  of  heart ;  for  though  a  man  can  not  convince  another, 
yet  he  may  exhort  him  ;  and  it  is  to  be  done  in  season,  while 
it  is  called  to-day,  with  due  respect,  and  taking  notice  of  what 
good  there  is,  with  much  wisdom,  and  a  spirit  of  humility,  or 
else  thou  spoilest  all  thou  meddlest  withal ;  putting  yourselves 
in  their  estate,  and  with  hearty  unfeigned  prayer,  that  the  Lord 
would  accompany  the  same  with  his  blessing.  Heb.  x.  24, 
"  Consider  one  another,  to  provoke  unto  love  and  good  works." 
Look  over  the  congregation,  and  consider  such  a  brotlier's  or  sis- 
ter's estate  ;  one  is  poor  and  low,  another  falling,  another  very 
much  altered.  Now,  in  some  cases,  a  private  brother  may  do 
more  than  a  minister  ;  the  Lord  help  us,  and  stir  us  up  to  this 
work ;  noV\%  wdien  this  is  neglected,  many  souls  are  hardened. 

4.  Instructing  and  teaching  one  another,  as  occasion  serves. 
Rom.  XV.  14,  '•  And  I  myself  also  am  persuaded  of  you,  my 
brethren,  that  you  also  are  full  of  goodness,  filled  with  all  knowl- 
edge, able  to  admonish  one  another."  They  were  able  for  to 
instruct  and  teach  one  another.  Is.  liv.  13,  "  They  shall  be  all 
taught  of  God."  What  God  teacheth  thee,  that  do  thou  teach 
others  ;  what  thou  gainest  by  hearing,  or  by  praying,  or  medi- 
tiition  ;  by  putting  questions  to  others,  sometimes  to  teach,  and 
sometimes  to  be  taught ;  and  this  do,  if  possible,  in  all  occa- 
sional meetings  and  worldly  discourses  ;  mix  with  it  some  sweet 
truth  that  God  hath  taught  thee.  But  now,  on  the  other  side, 
when  Christians  shall  meet,  and  a  man  is  the  worse  for  their 
fruitless  discourse,  no  savor  of  any  thing  of  God ;  let  them  meet 
never  so  long  or  often,  walking  or  sitting,  this  is  sad. 

5.  In  comforting  those  that  be  sad.  1  Thess.  v.  14,  and  iv.  ult., 
"  Comfort  the  feeble  minded,  and  support  the  weak  ;  wherefore 
comfort  one  another  with  these  words."  There  are  many  sad 
hearts  in  God's  church,  and  sad  things  are  as  wounds  to  a  man's 
limbs,  that  make  him  halt  or  fall.  O  brethren,  be  much  in  this 
work.  2  Cor.  i.  4,  "  Who  comforteth  us  in  all  our  tribulation, 
that  we  may  be  able  to  comfort  them  which  are  in  any  trouble, 
by  the  comfort  wherewith  we  ourselves  are  comforted  of  God ;  " 
that  a  soul  may  say.  Such  a  one  came  to  me,  and  spake  some 
few  words  to  me  ;  but  they  were  as  seasonable  as  though  the 
Lord  had  sent  an  angel  from  heaven  to  speak  to  me,  and  of 
more  worth  than  if  he  had  given  me  many  pounds.  But  now, 
when  this  also  is  neglected,  that  one  Christian  hath  not  a  word 
of  encouragement  to  another,  but  dry  and  savorless  discourse  ; 
this  the  Lord  takes  very  ill  at  the  hands  of  his  people,  that 
have  received  comfort  from  himself  in  the  day  of  their  sorrow 
and  distress. 


330  A    WHOLESOME    CAVEAT 

6.  Restoring  a  brother  fallen  with  a  spirit  of  meekness. 
Gal.  vi.  1,  2,  "  Brethren,  if  any  be  overtaken  with  a  fault,  ye 
which  are  spiritual,  restore  such  a  one  with  a  spirit  of  meekness.'* 
O,  how  will  a  poor  soul  bless  the  Lord  for  such  a  brother's 
prayers,  admonitions,  and  exhortations,  when  the  Lord  shall 
have  brought  his  heart  back  again  to  himself,  although  before 
he  did  most  of  all  disesteem  and  vilify  him  ! 

Now,  when  these  are  not  used,  or  not  with  a  spirit  of  meek- 
ness improved,  that  a  man  never  blesseth  God  for  these  ;  the 
Lord  Jesus  is  pulled  down  from  his  throne,  when  not  done 
according  to  the  ability,  time,  and  place  that  the  Lord  aiFords. 
And  this  I  wish,  the  churches  mourn  not  for  another  day  :  for 
my  own  part,  I  do  adjudge  myself,  before  God  and  men,  as  most 
guilty  of  this,  that  I  enjoy  many  sweet  ordinances,  and  we 
improve  them  not ;  and  hence  the  glory  of  the  Lord  fills  not 
his  tabernacle,  abides  not  on  his  churches,  either  to  draw  others 
to  them,  or  to  make  others  abundantly  bless  God  for  them. 

Now,  here  I  will  show  you  the  causes  of  this  :  — 

1.  Not  gaining  much  in  private  duties,  in  prayer,  meditation, 
reading,  and  daily  examination  of  a  man's  own  heart.  And 
hence  they  can  not  do  good,  because  they  receive  none,  or  very 
little,  themselves  :  they  have  not  a  treasure  within  ;  hence  they 
can  spend  little,  have  no  heart  or  ability  to  exhort,  instruct, 
comfort :  he  that  keeps  not  his  shop,  his  shop  will  never  keep 
him.  As  Ps.  xli.  6,  "'  His  heart  gathereth  iniquity  to  itself ; 
when  he  goeth  abroad,  he  telleth  it." 

2.  A  low  spirit,  which  makes  a  man  to  have  low  thoughts 
and  endeavors  ;  I  mean  not  a  humble,  but  a  narrow  spirit,  not 
enlarged  to  hold  much,  or  to  do  much  ;  hence  it  doth  little. 
As,  take  a  plain  countryman :  he  neither  seeks  nor  regards  the 
affairs  of  the  state  in  public,  because  his  spirit  and  condition  are 
low  ;  but  princes  do  mind  and  attend  to  the  affairs  of  the  king- 
dom, to  advance  it,  because  their  condition  is  high,  and  they 
know  it.  Moses,  "  he  suffered  reproach  with  the  people  of  God  ; " 
loss  of  all  the  honor  and  pleasure  of  Pharaoh's  court ;  feared 
not  Pharaoh,  nor  loss  of  life,  for  their  sakes  ;  for  "  he  saw  that 
God  which  is  invisible : "  like  Saul,  when  once  a  kingdom  comes 
to  be  in  his  eye,  he  leaves  off  to  seek  the  asses. 

3.  Sloth.  There  are  thorns  (Prov.  xv.  19)  and  lions  (Pro v. 
xxvi.  13)  in  a  sluggard's  way.  There  be  many  difficulties, 
businesses,  occasions,  and  objections,  whenas  if  once  he  were 
resolved  to  break  through  them,  then  the  work  would  go  on: 
like  a  man,  when  he  is  in  his  warm  bed,  he  is  loth  to  rise  ;  but 
when  he  is  up,  he  would  not  be  in  his  bed  again,  if  he  miglit  be 


FOR    A    TIME    OF    LIBERTY.  331 

hired  again  to  put  off  his  clothes :  I  shall  get  no  good,  saith  one  ; 
nor  do  none,  saith  another  ;  and  when  these  businesses  are 
])ast,  and  occasions  over,  and  at  another  time,  I  will  seek  God, 
and  go  about  God's  work ;  and  thus  a  slothful  spirit  hinders. 

4.  Want  of  faith.  2  Cor.  iv.  lo,  "  AYe  believe,  and  hence  we 
,-peak."  Faith  empties  us  most,  and  hence  fills  us  with  spirit  and 
life  of  Christ  Jesus  ;  hence  Stephen,  "  full  of  faith  and  the  Holy 
Ghost."  A  lively  Christian,  when  he  comes  in  another  Christian's 
company,  it  may  be  he  knows  not  what  to  speak ;  but  he  looks 
up  to  Christ,  and  says,  Now,  Lord,  here  is  an  opportunity  in 
doing  or  receiving  some  good ;  and  therefore  now.  Lord,  help. 

5.  Want  of  fear  of  God,  and  consolation  of  the  Spirit  of  God, 
from  the  sense  of  God's  love.  Acts  ix.  31,  "-They  walked  in 
the  fear  of  the  Lord  and  consolations  of  the  Holy  Ghost ; "  the 
church  was  edified  by  the  consolations  of  the  Holy  Ghost.  A 
man  that  is  wounded  keeps  within,  and  stirs  not ;  but  when  he 
is  in  health  and  strength,  now  hard  work  is  his  meat ;  he  can  not 
live  except  he  work.     (1  Oor.  xv.  ult.) 

6.  Not  considering  the  shortness  of  our  time  of  sowing. 
(Heb.  X.  25.)  Whereas,  if  men  were  on  their  death  bed,  they 
would  wish,  0  that  I  had  walked  more  blamelessly  and  fruit- 
fully !     Men  care  not  for  a  comfortable  reckoning  as  yet. 

There  are  two  causes  why  they  receive  no  good :  — 

1.  From  a  mean  esteem  of  the  saints  ;  looking  on  them 
as  men,  and  not  as  an  ordinance  of  Christ ;  their  persons,  prayers, 
and  speeches.  And  this  is  a  rule  :  men  never  gain  any  good 
by  that  ordinance  which  they  despise  :  if  all  were  scholars,  min- 
isters, or  saints  glorified,  they  could  then  esteem  them.  Hence 
(Eph.  iv.  16)  edifying  is  by  love,  "making  increase  of  the 
body,  edifying  itself  in  love." 

2.  From  want  of  being  poor  in  spirit,  and  sensible  of  their 
extreme  need  of  Christ,  continually,  in  all  means.  Beggars  will 
pick  up  crums,  and  watch  for  a  word  of  encouragement.  Is. 
xi.  16,  "A  little  child  shall  lead  the  wolf  and  the  lion  ;  "  that  is, 
when  the  Lord  hath  humbled  the  heart  of  a  man.  O,  when  a 
Christian  thinks.  None  so  poor,  and  shallow,  and  heartless  as  1, 
and  every  one  is  better  than  I,  however  I  need  more  than  any, 
this  soul  will  be  glad  to  suck  the  breast ;  and  the  Lord  will  fill 
others  with  light  and  life,  and  his  own  bowels,  to  do  such  a  one 
good.  AVhereas,  else  they  are  shut  up,  and  they  find  no  good 
conveyed  to  them  by  any  of  the  ordinances  of  the  Lord,  nor  any 
presence  of  God  in  them. 

3.  There  is  a  ministerial  power,  committed  from  Christ  by  the 
church  to  the  ruling  officers  thereof.     I  say,  by  the  church,  for 


332  A    WHOLESOME    CAVEAT 

all  power  in  the  church  is  properly  Christ's ;  yet  he  nextly 
communicates  it  ordinarily  to  his  church,  or  mukitude  of  believers, 
to  whom  is  committed  the  supreme  power  of  the  keys  in  his 
word,  and  a  binding  and  loosing,  as  hath  been  shown ;  and  by 
this  church,  this  power  hath  been  by  Christ's  appointment,  and 
still  is,  to  be  communicated  to  those  that  are  chosen  out  of  them- 
selves, to  be  officers  and  rulers  over  them  in  the  Lord,  to  exer- 
cise the  power  of  Christ  over  them  according  to  his  will.  Hence 
the  very  power  of  binding  and  loosing,  opening  and  shutting, 
given  to  the  church,  is  also  given  to  Peter  and  the  rest  of  the 
apostles,  and  the  successors  of  Christ's  apostles  in  doctrine,  sent 
of  Christ.  John  xx.  23,  "  Whosesoever  sins  ye  remit,  they  are 
remitted,"  etc.  Because,  though  the  power  of  communication 
of  it  is  in  the  church's  hand,  yet  the  power  of  usual  administra- 
tion of  it  is  in  their  hand,  while  they  exercise  it  according  to 
Christ,  yet  by  the  church.  And  hence  Paul  puts  a  difference 
between  this  extraordinary  ministry,  as  apostleship,  and  ordi- 
nary. Gal.  i.  1,  "  An  apostle,  not  of  men,  nor  by  the  will  of 
men,  but  by  Christ ;  "  for  the  church,  not  by  it :  now,  this,  I  say, 
is  by  the  church  from  Christ.  Hence,  (Acts  xx.  28,)  "  The  Holy 
Ghost  hath  made  them  overseers  ;  "  for  that  it  is  no  invention  of 
man,  or  act  of  man,  or  the  power  of  man,  but  of  Christ ;  and 
hence  refuse  to  be  under  this  power ;  men  cast  off  the  yoke 
and  power  of  Christ  Jesus. 

For  though  the  estate  of  the  church  be  democratical  and 
popular,  and  hence  no  public  administrations  or  ordinances  are 
to  be  administrated  publicly,  without  notice  and  consent  of 
the  church,  yet  the  government  of  it  under  Christ,  the  Media- 
tor and  Monarch  of  his  church,  it  is  aristocratical,  and  by  some 
chief,  gifted  by  Christ,  chosen  by  the  people  to  rule  them  in 
the  name  of  Christ,  who  are  unable  and  unfit  to  be  all  rulers 
themselves  ;  and  to  cast  off  these,  or  not  to  be  ruled  by  these, 
is  to  cast  off  Christ.  Luke  x.  16,  '"He  that  rejecteth  you 
rejecteth  me."  Num.  xvi.  3,  "You  are  gathered  together 
against  the  Lord ;  "  the  Lord  accounts  himself  opposed  and 
resisted  when  the  officers  of  his  church  are  slighted,  and  their 
government  despised. 

Quest.     What  is  this  power  ? 

Ans.  1.  Negatively.  1.  It  is  not  any  lordly,  pompous  power, 
to  bear  the  bell  of  great  smoky  titles,  to  govern  in  worldly 
pomp,  or  by  worldly  rewards  and  civil  punishments.  2  Cor.  x.  4, 
"  The  weapons  of  our  warfare  are  not  carnal,  but  mighty,  through 
God,  to  the  pulling  down  of  strongholds."  "  It  shall  not  be  so 
with  you,"  saith  Christ,  but  as  I  have  been  without  all  worldly 


FOR    A    TIME    OF    LIBERTY.  333 

State,  so  must  you  be  one  to  another.  And  hence,  (1  Pet.  v.  4,) 
'•  Not  being  lords  over  God's  heritage."  Christ  never  gave  his 
ministers  power  of  opening  and  shutting  the  doors  of  Newgate, 
and  Bonner's  coal  house,  if  they  would  not  subscribe,  or  to  con- 
lute  men's  opinions  with  their  own  laws,  and  bind  consciences 
with  chains  of  iron,  or  to  promote  his  servants  by  spiritual  liv- 
ings. Christ  himself  refused  to  be  a  judge  in  civil  causes  ; 
hence  some  of  our  divines,  when  they  would  grant  that  Peter 
was  Christ's  successor,  and  the  Bishop  of  Rome  Peter's  and 
Christ's  vicar,  yet,  as  Christ,  being  on  earth,  exercised  no  civil 
power,  so  much  less  may  these. 

2.  It  is  not  any  anti-Christian  illimited  power,  viz.,  to  have 
power  over  many  churches,  (for  that  is  the  main  spiritual  anti- 
Christian  external  power,)  and  the  ministers  thereof;  for  we 
read  in  Scripture  of  many  elders  and  bishops  in  the  same  church, 
(Acts  XX.  2S,)  but  never  of  any  one  ordinary  minister,  or  officer 
over  many  churches,  either  to  govern  or  to  baptize,  as  the  Ana- 
baptists would  among  them,  as  many  godly  plead  for  now  in  the 
misty  confusion  of  England.  And  look,  as  we  cry  out  of  one 
minister  non-resident  that  shall  have  six  or  ten  livings,  though  he 
give  never  so  good  a  stipend,  not  only  because  of  his  pride  and 
covetousness,  but  because  of  his  unconscionableness,  etc.,  so 
here  much  more  of  one  man,  overseer  over  many  congregations, 
it  may  be  a  hundred,  at  least. 

3.  It  is  not  any  magisterial  power,  Diotrephes-like,  either  to 
do  what  they  will,  (Matt,  xxiii.  8,)  and  their  wills  to  be  their 
law.  No.  Matt,  xxviii.  20,  "  Teach  all  that  I  command  you."  If 
they  do  sin,  their  persons  are  under  the  censure  of  the  church, 
in  case  of  manifest  offense  and  scandal  by  the  mouths  of  two  or 
three  witnesses,  who,  being  members  of  the  whole  church,  and 
under  it,  and  being  sinful  members,  may,  if  the  case  need  it,  be 
proceeded  against  by  the  whole.  Neither  have  they  any  power 
to  act  any  public  ordinance  which  concerns  the  w^hole  church,  and 
where  it  is  bound  by  Christ  to  judge,  without  the  privity  and 
consent  of  the  church,  as  to  elect  officers,  admit  members,  cast 
out  offenders  in  the  vestry  without  the  knowledge  of  the  church, 
one  of  the  blames  of  the  reformed  churches,  which  the  apostles, 
with  their  extraordinary  power,  never  did  themselves  ;  much  less 
should  these.   (1  Cor.  v.) 

4.  They  have  no  immediate  power  of  rule  immediately  given 
by  Christ,  over  any  one  particular  church,  but  mediate  by  that 
church  where  they  are :  their  gifts  of  teaching  and  ruling  are 
immediately  from  Christ,  but  their  actual  power  to  exercise  it 
over  this  or  that  particular  congregation  is  by  that  church  only. 


334  A    WHOLESOME    CAVEAT 

Hence  deacons  that  were  onlj  to  take  care  for  the  outward  es- 
tate of  the  church,  (Acts  vi.  3,  4,)  they  were  ordained  by  lifting 
up  their  hands.  This  is  apostohcal  power,  and  an  intrusion,  and 
cuts  asunder  the  force  of  the  argument  of  Master  Ball's  book 
of  power  for  Presbyterj^,  etc. 

2.     "What  is  their  power  affirmatively  ? 

Ans.  1.  They  have  a  power  given  them  of  ruling  and  gov- 
erning from  Christ  by  the  people ;  hence  they  are  called  rulers, 
and  such  as  rule,  and  are  over  God's  church ;  hence  they  have 
strict  charge  and  command  from  the  Lord  to  do  it.  Hence  Paul 
at  Ephesus,  when  he  was  with  them  three  years,  yet  had  rulers 
there ;  and  ver.  28,  "  Feed  God's  flock  bought  by  blood,  over 
which  (not  men,  but)  the  Holy  Ghost  hath  made  you  overseers." 
Christ's  church  being  like  sheep,  apt  to  stray  and  perish,  unless 
these  watch  against  wolves,  and  these  the  apostle  at  his  last  part- 
ing left ;  hence,  also,  they  are  to  give  an  account  of  it  at  the  last 
day.  (Heb.  xiii.)  Hence  these  cast  off  the  Lord's  government 
over  them,  who  will  have  no  rulers  or  governors  in  churches,  who 
shall  either  speak  it  or  think  it,  but  leave  all  to  themselves  and 
their  liberty ;  to  teach,  baptize,  to  order  things  in  church,  and  so 
by  this  means  they  are  not  only  single  members  or  officers,  but 
pastor,  and  teacher,  and  elder,  and  all.  This  generation  of  men, 
sons  of  Korah,  are  risen  up  in  these  latter  times ;  especially 
amongst  Anabaptists,  Familists,  and  rigid  Separatists,  and  who 
are  privily  crept  into  New  England  churches  ;  whose  condemna- 
tion sleeps  not,  Satan  carrying  them  to  extremes,  and  pride  lift- 
ing them  up  above  themselves,  above  men,  above  officers,  above 
ordinances,  and  above  God.  That  look,  as  commonwealths  are 
under  greatest  bondage  where  there  is  an  anarchy,  where  every 
one  must  be  a  slave,  because  every  one  must  be  a  master,  so,  in 
the  churches,  no  greater  bondage  can  come  than  this,  the  founda- 
tion of  all  confusion,  and  the  scandal  of  the  ways  of  God,  which, 
through  mercy,  his  people  here  enjoy. 

2.  This  power  is  more  than  any  one  private  member  hath  in  the 
church,  who  is  not  an  officer.  It  would  be  a  most  simple  ridicu- 
lous thing,  if  there  should  be  election,  ordination,  many  prayers, 
much  trial  of  men,  for  to  rule,  and  guide,  and  govern,  separation 
from  the  rest,  and  yet  not  to  have  any  more  power  than  one  pri- 
vate member.  Hence  the  apostle  says,  "  Submit  to  them  that 
are  over  you,"  (1  Thess.  v.  12,)  and,  (Heb.  xiii.  17,)  "  Obey  them 
that  guide  you,  or  rule  over  you."  Hence  those  that  do  acknowl- 
edge governors  in  the  church  for  names'  sake ;  but  they  are  such 
as  have  no  more  power  than  a  private  brother ;  they  do  but  al- 
low the  name,  but  deny  the  thing.     Hence,  say  they,  they  are  to 


FOR    A    TIME    OF    LIBERTY.  335 

watch ;  so  are  private  members  :  they  arc  to  admonish ;  so  is 
every  private  member ;  they  are  to  rule  ;  the  word  signifies  to 
guide  and  go  before  another. 

Aiis.  1.  The  word  to  rule,  in  1  Thess.  v.  12,  is  the  same  word 
•with  1  Tim.  iii.  4,  5.  He  that  rules  his  own  house,  which  is  a 
little  more  than  they  that  are  besides  him  in  the  family,  though 
this  be  not  such  a  paternal  power,  yet  it  is  somewhat  more  than 
that  of  private  members.  And  that  Ileb.  xiii.  17  is  a  word 
which  is  the  same  with  that  in  Matt.  ii.  6  —  governor,  particularly 
spoken  of  Christ's  government,  to  feed  otherwise  than  private 
members. 

2.  It  is  true,  they  are  to  watch  and  admonish  in  way 
of  Christian  duty  ;  but  others  in  way  of  Christ's  authority,  as 
being  his  ambassadors,  and  sent  of  him,  as  in  a  family  one  ser- 
vant should  watch  over  another ;  but  the  chief  steward,  he  is  to 
do  it  with  authority  in  the  absence  of  his  Lord  ;  and  hence  doth 
it  with  more  majesty  and  power,  and  it  takes,  or  should  take, 
deeper  impression ;  so  it  is  in  elders  of  a  church. 

Hence,  also,  when  men  shall  cry  for  liberty  to  speak,  an  elder 
forbids  it.  What,  may  not  the  church  have  liberty  ?  True,  but 
you  are  not  a  church.  An  elder  reproves,  and  they  will  reprove 
again.  What,  shall  not  the  church  have  liberty  ?  An  elder 
gives  reasons  strong  and  unanswerable  for  something  to  be  done  : 
a  young  fellow  shall  step  up,  and  say,  without  ground  or  show  of 
it.  That  is  your  light,  and  mine  is  otherwise.  What,  may  not  the 
church  have  liberty  ?  Yes,  but  you  are  not  the  church.  This  is 
very  sad,  and  hath  been  a  root  of  greatest  scandal  that  ever 
God's  ways  had.  If  elders  sin  openly,  it  is  another  case,  and 
somewhat,  also,  is  there  to  be  done  :  "  Submit  yourselves  one  to 
another,"  much  more  to  an  elder,  etc. 

3.  In  the  execution  of  their  office  according  to  Christ,  they 
are  over  the  whole  church.  Their  persons  indeed  are  under 
them  ;  in  case  they  sin,  and  sin  in  the  execution  of  their  office,  they 
are  to  be  subject,  not  only  to  the  whole,  but  to  the  last  member 
of  the  church.  Suppose  the  sin  be  not  only  suspected,  or  report- 
ed, or  apprehended  by  one,  but  two  or  three  witnesses,  at  least, 
as  1  Tim.  v.  19  ;  but  while  they  execute  it  according  to  Christ, 
they  are  therein  above  the  church,  and  it  is  bound  to  be  subject 
therein  ;  and  not  to  be  subject  is  to  refuse  to  be  under  Christ's 
government.  Hence,  (Ileb.  xiii.,)  "Obey  them  that  rule  you;  " 
he  speaks  to  the  whole  church,  which  was  not  in  evil,  but  in 
good  things,  according  to  God  ;  and  yet  in  evil  things,  look  on 
them  as  those  over  them.  Exempli  gratia,  a  minister  in  the  execu- 
tion of  his  office,  let  him  preach  Christ's  eternal  truth,  deliver 


336  A    WHOLESOME    CAVEAT 

it,  and  prove  it.  Whatever  human  weaknesses  there  be  in  him, 
whatever  darkness  there  is  in  others,  yet  he  is  therein  above 
churches,  kings,  or  angels ;  and  they  shall  answer  it  at  the  great 
day,  that  do  not  submit,  "  In  regard  of  my  person,"  said  Luther, 
"  I  will  fall  down  before  any ;  but  in  regard  of  the  truth  I  admin- 
ister, I  look  on  the  kings  of  the  earth  as  nits,  nay,  dust,"  etc.  Ad 
Regem  AngL 

So  in  the  power  of  the  keys  in  opening  and  shutting  out  mem- 
bers ;  they  have  tried  and  proved  such  a  one  :  if  they  sin,  as 
they  may,  then  give  them  reasons  ;  but  if  not,  they  are  bound  to 
submit.  And  that  not  as  unto  other  Christians,  but  as  unto  an 
ordinance,  stamped  with  an  authority  of  God  upon  them  :  indeed, 
they  are  not  to  do  any  such  thing  without  the  presence,  consent, 
and  judiciary  power  of  the  church  ;  and  the  church  may  not 
submit  to  what  elders  propose  to  be  Christ's  mind ;  but  then 
they  cast  off  the  Lord's  power,  which  they  are  to  answer  for 
another  day.  1  Cor.  xii.  28,  they  are  called  governors.  Now, 
as  a  ruler  of  a  ship  is  to  order  it,  though  a  king  be  in  it,  over 
him  in  that  respect,  and  the  king  is  to  be  guided  by  him  while  he 
guides  it  right ;  but  if  not,  the  king  hath  power  over  him  to 
command  others  to  take  the  place  or  cast  him  overboard. 

It  is  true,  they  are  but  servants  to  the  church,  because  they 
are  by  the  church,  for  the  church,  and  to  help  the  church,  (2  Cor. 
i.  24,)  and  are  subject  to  them  if  they  sin  ;  but  yet  they  are  ser- 
vants unto  Christ,  and  in  exercising  his  power  according  to  him, 
above  the  church.  2  Cor.  iv.  5,  "  We  preach  Christ,  and  our- 
selves your  servants  for  Christ ;  "  yet  therein  above  them.  Hence, 
being  their  servants,  if  they  sin,  they  are  under  the  censure  of 
the  church,  and  the  church  may  cast  them  by.  So,  being  Christ's 
servants,  if  not  submitted  to,  the  Lord  doth  account  himself 
cast  off. 

1.  Because  their  power,  thus  rightly  executed,  is  the  power  of 
Christ  Jesus.  Hence,  refuse  it,  you  refuse  to  be  subject  to  him. 
If  men  will  not  be  ruled  by  God's  ordinances,  but  will  rule  ordi- 
nances, they  go  about  to  rule  Christ. 

2.  Because,  if  there  shall  be  no  subjection  here,  it  is  professed 
licentiousness,  and  not  liberty  in  churches.  You  have  liberty, 
but  what  liberty  ?  to  be  subject  to  Christ's  power  in  pure  liberty, 
and  that  in  his  servants.  Now,  when  men  will  not,  and  shall  re- 
fuse without  showing  reason,  or  convicting  elders  of  sin,  this  is 
to  cast  off  the  government  of  Christ. 

3.  Elders  are  helpers  of  people,  and  there  is  no  people  but 
will  stand  in  need  of  such  helps,  if  humble,  and  able  to  discern, 
to  attend  the  public  good,  to  teach,  and  convince,  etc.     Hence, 


FOR   A    TIME    OF    LIBERTY.  337 

when  there  is  no  sin  appearing  in  the  execution  of  their  office, 
they  should  with  a  holy  fear  submit,  and  say,  If  ye  be  faithful 
watchmen,  what  am  I  that  I  should  be  unsatisfied  ?  My  ignorance 
may  mislead  others,  etc.  ° 

4.  They  have  power  to  oversee,  when  they  see  cause,  (Acts 
XX.  28,)  and  to  see  into  and  inquire  into  the  estate  of  the  flock 
of  God ;  to  know  their  spiritual  condition,  so  far  as  is  fit  to  be 
known,  that  so  they  may  be  comforted  in  the  work  of  Christ, 
though  there  be  no  sin  break  out,  nor  they  come  to  them.  (1  Thess! 
iii.  0,  6.)  The  apostle  inquired  into  their  faith,  charity,  and 
prayer,  (ver.  7,)  and  hence  was  comforted,  etc.  And  this  Paul 
doth  not  as  an  extraordinary  man,  but  leaves  his  example  as  a  pre- 
cedent to  the  elders  of  Ephesus,  to  go  from  house  to  house,  and 
inquire,  to  teach  and  exhort,  (Acts  xx.,)  for  elders  a*e  to  prevent 
scandals  as  well  as  to  remove  them,  lest  when  they  come  they  say, 
O  that  I  had  known  this  before,  especially  where  they  see  need. 
Now,  hence  it  is  that  men  cast  oft^  the  government  of  Christ, 
when  they  wuU  not  have  their  spiritual  condition  searched  into  ;' 
the  elder's  foot  is  now  too  great  for  his  shoe  ;  I  am  to  give  an  ac- 
count to  God  ;  so  are  they,  also,  of  thee ;  now  thou°  canst  not 
give  It  if  thou  inquirest  not  how  thy  condition  stands,  neither  can 
they  with  comfort  unless  thou  tellest  them  how  it  stands  with 
thee.  It  is  true  there  are  many  secret  things  they  can  never 
find  out ;  yet  they  are  to  attend  their  duty. 

^  The  minister's  charge  is  to  cast  the  seed,  the  elder's  duty  is  to 
inquire  after  the  fruit  in  the  husbandry  of  Christ :  it  is  a  sad 
condition  when  a  man  hath  such  a  wound  that  he  will  not  go  to 
the  Lord  for  help,  because  he  loves  it,  and  will  not  have  man 
to  know  It,  because  he  is  ashamed  of  it.  But  you  shall  know  it 
at  the  last  day,  that  the  Lord  would  have  healed  vou,  and  you 
would  not,  but  can  quarrel  and  snap  at  the  elders  when  they 
come  to  inquire  of  your  condition  ;  and  why  do  ye  inquire  ?  you 
take  too  much  on  you. 

0.  They  have  power  to  guide,  and  counsel,  and  warn  the 
church,  at  least  in  all  weighty  affairs  which  may  concern  them 
and  their  common  good  ;  hence  they  are  called  guides  and  leaders 
to  the  people.  (Heb.  xiii.  17.  Mai.  ii.  7.)  I  do  not  mean  in  all 
personal  things.  Acts  xx.  31,  "  I  warned  you  of  wolves,"  etc. 
Hence,  — 

1.  For  members  in  matters  of  great  and  weighty  affairs  which 
concern  the  good  of  the  whole  church,  nay,  all  churches,  never 
to  inquire  at  Abel  is  casting  off  the  Lord,  as  in  election  of  offi- 
cers in  church,  and  magistrates  in  the  commonwealth,  etc. 

2.  Hence  to  receive  any  opinion  different  from  all  the  elders 
VOL.  in.  2'J 


338  A    WHOLESOME    CAVEAT 

in  the  church,  and  never  so  much  as  speak,  much  less  come  to  a 
sad  debate  about  it,  is  to  cast  off  this  yoke,  and  contrary  to  cove- 
nant ;  and  elders  would  never  have  undertaken  the  care  of  the 
church  without  it ;  and  it  sads  their  hearts  that  they  do  their 
work  feebly. 

3.  Hence  to  propose  a  doubtful  question  to  the  church,  which 
may  trouble,  or  bring  an  offender's  sin  to  the  church  without 
counsel  of  the  elders,  who  may  encourage  them  if  of  God,  and 
ripen  it  for  the  church,  or  discourage  it  if  not  of  God.  Christ, 
when  he  writes  to  the  churches,  he  superscribes  his  epistles  to 
the  angels  ;  and  if  one  man  may  propose  a  doubtful  opinion,  an- 
other may,  and  a  third,  and  one  may  side  with  another,  and  so 
much  confusion  will  follow. 

4.  Hence,*  when  men  shall  not  take  warning  of  evils  to  come 
upon  evident  grounds,  it  is  casting  off  the  Lord's  yoke ;  and  when 
tliey  come  on  thee,  thou  mayest  say.  It  is  because  I  have  refused 
to  hearken  to  my  watchers  :  they  warned  me  of  this  ;  and  it  may 
be  you  will  find  else  such  evils  which  the  Scripture  notes,  "  ac- 
cording to  the  word  of  the  Lord  by  his  servant "  Elisha,  so  will 
the  Lord  make  good  the  words  and  threatenings  of  his  faithful 
servants. 

0.  They  have  power  of  public  reproof  of  any  member  of  the 
church,  in  case  of  plain,  open,  and  public  offenses  ;  others  with- 
out leave  can  not,  nor  ought  not,  although  others  may  tell  them. 
Reproofs  are  part  of  the  power  peculiar  to  the  governors  in  any 
society,  where  governors  are  present  especially,  and  at  hand  ;  as 
now,  in  a  family,  no  wise  man  will  suffer  brawls  amongst  his  chil- 
dren or  servants,  but  says  he.  Tell  me.  (1  Tim.  v.  20.)  Now,  this  is 
sad  when  a  man  can  not  forbear  reproof  of  others,  nor  hear  re- 
proofs of  elders,  but  turns  again,  and  will  be  judge  in  his  own 
cause,  though  never  so  gross  ;  a  sign  of  an  extreme  froward  high 
spirit,  (Hos.  iv.  4,)  which  makes  the  Lord  to  take  away  elders 
as  soon  as  any  sin  is  committed,  and  stop  their  mouths.  Ex.  ii., 
"  Who  made  thee  a  judge,"  etc.  And  when  afflictions  come,  and 
you  then  inquire,  What  is  the  cause  of  it  ?  you  may  be  sure  this 
is  one,  even  by  the  confession  of  the  blindest  deboist  ones.  Prov. 
V.  12,  "  How  have  I  hated  instruction,  and  not  obeyed  the  voice 
of  my  teachers  !  " 

6.  They  are  to  feed  with  power,  as  the  word  Ttoifmiveiv  signifieth, 
every  one  in  their  places,  publicly  instructing,  exhorting,  comfort- 
ing, and  privately  also  ;  which  though  private  men  may  do, 
yet  here  is  the  stamp  of  authority  also,  and  so  the  more  power 
the  more  blessing  usually,  if  God  be  acknowledged  therein. 
(Acts  XX.  28.)     Hence,  — 


FOR    A    TIME    OF    LIBERTY.  339 

1 .  When  men  despise  their  food,  they  are  poor  things  ;  they 
speak,  and  they  can  see  no  matter  in  tliem ;  and  that  after  study, 
prayers  and  tears,  etc.,  and  so  cast  it  by  :  this  is  to  cast  off  the  Lord. 

2.  When  men  grow  glutted  and  full,  (Mai.  i.  ult.,)  although 
they  eat  not  a  bit,  and  hence  thrive  not,  but  a  spirit  of  slum- 
ber and  a  deep  sleep  grows  on  them,  that  they  can  not  be  awa- 
kened by  all  the  ordinances  of  God.  These  things  call  for  chains. 
Amos  viii.  12,  "When  will  these^  Sabbaths  be  ended?"  for 
which  the  Lord  threatens  a  famine,  and  then  you  shall  know  the 
worth  of  them  in  the  want  of  them. 

These  things  I  speak,  1.  Because  I  see  the  apostle,  in  many 
of  his  Epistles,  lays  this  charge  on  the  people,  (Heb.  xiii.  7,  17  ;) 
it  is  twice  repeated.  1.  Lest  officers  be  sadded  in  their  work 
that  is  heavy.  2.  Lest  it  be  unprofitable  for  you  ;  you  think  to 
get  this  and  that  good  by  it,  but  it  will  be  nothing  in  the  con- 
clusion. 

2.  Because  w-e  lie  under  slander  of  many,  and  that  godly,  as 
if  elders  in  churches  were  but  only  ciphers. 

3.  Because  people  begin  to  run  to  extremes,  elders  taking  all 
to  themselves,  and  people  taking  all  for  themselves. 

4.  Because,  if  here  be  not  attendance,  you  quickly  see  the  mis- 
erable ruin  and  fall  of  churches,  more  sad  than  the  burning  of 
Solomon's  temple.  It  is  observed  of  Jeroboam,  when  he  was 
sacrificing  he  had  no  leprosy,  but  when  he  stretched  out  his  hand 
against  the  prophet  it  was  withered  ;  for  the  Lord  will  not  bear 
here  ;  they  may  be  despised,  and  you  may  think  "  yourselves  kings 
whhout  them,"  (1  Cor.  iv.  8,)  and  they  will  say  so,  they  may  rule 
as  they  will,  but  you  will  do  as  you  list.  But  the  Lord  will  be 
provoked  for  this  ;  all  Satan's  subtlety  lies  here  :  Disgrace  the  eld- 
ers, says  one  :  Divide  them,  says  another :  Pull  them  down,  says 
the  third,  that  there  may  be  no  king  in  Israel,  no,  nor  in  Sion, 
that  we  may  do  what  is  right  in  our  own  eyes. 

3.  Try  when  the  external  kingdom  of  Christ  in  a  common- 
wealth is  cast  off;  for  when  any  commonwealth  is  ordered  ac- 
cording to  the  sacred  will  of  Christ,  by  such  persons  especially 
whose  aim  is  to  advance  the  kingdom  of  Christ  by  their  rule  and 
power,  it  is  then  become  the  kingdom  of  Christ  Jesus.  And 
hence,  (Rev.  xi.  15,)  when  the  seventh  trumpet  is  blown,  and  the 
Lord's  last  woe  is  come  upon  the  world  and  the  kingdoms  there- 
of, which  have  opposed  Christ,  and  those  kingdoms  are  turned 
to  embrace  the  gospel,  and  submit  to  the  power  of  Christ  in  the 
same,  then  it  is  said,  "  The  kingdoms  of  the  world  are  become 
the  kingdoms  of  Christ ;  "  it  is  not  said,  Christ's  kingdom  is 
become  the  kingdom  of  the  word,  as  if  Christ  should  put  down 


340  A    WHOLESOME    CAVEAT 

civil  authority,  and  exercise  rule  by  it  himself;  but  the  kingdoms 
of  the  world,  i.  e.,  the  various  kingdoms  are  become  Christ's,  i.  e., 
to  advance  it,  and  debase  themselves  at  his  feet.  Eph.  i.  21,  it  is 
said,  "■  All  things  are  put  under  Christ's  feet,  and  he  is  head  over 
all  things  to  the  church,"  (that  is,  universally,  chiefly,  nextly,  par- 
ticularly ;)  so  then  earth's  kingdoms,  when  they  are  subject  to 
Christ,  for  his  ends,  now  they  exercise  the  kingdom  of  Christ,  in 
a  manner ;  and  hence  to  cast  off  this  is  to  cast  off  the  kingdom 
of  Christ,  and  so  to  provoke  the  Lord  to  put  us  under  bondage. 

Quest.  When  is  Christ's  power  and  kingdom  cast  off  here  ? 

Ans.  There  is  a  double  power  in  the  kingdoms  of  the  world, 
which,  I  suppose,  when  they  become  Christ's  kingdoms,  they  will 
retain. 

First.  There  is  some  supreme  or  higher  power  in  the  chief 
magistrates,  princes,  or  chief  court  of  justice. 

Secondly.  There  is  some  inferior  power,  by  some  superior 
power,  set  over  particular  persons,  cities,  and  towns,  for  the  well 
ordering  of  them.  The  ground  of  this  is,  that  natural  necessity 
which  Jethro  propounded  from  God  to  Moses,  (Ex.  xviii.  17, 
18,)  "  It  is  not  good  for  thee  to  be  alone,  but  thou  wilt  both 
wear  out  thyself  and  thy  people."  Public  authority  must  have 
many  eyes  and  many  hands ;  and  like  a  river  that  is  to  water  a 
country,  it  must  have  many  streams  :  and  hence  they  had  in  the 
commonwealth  of  Israel,  which  was  for  God,  in  every  city  judges, 
and  in  towns  such  as  were  over  fifties  and  tens,  (Ex.  xviii.  25,) 
which,  it  seems,  continued  long,  till  all  fit  men  for  government 
were  taken  away ;  and  then  (Is.  iii.  3)  their  condition  is  lamented. 

Now,  the  form  of  this  government  is  not  in  all  commonwealths 
alike,  the  Lord  not  binding  to  any;  and  hence  called  avdqomivri 
xTlaig,  an  ordinance  of  men.  Hence  it  is  a  foolish  vanity  to  ask  a 
warrant  in  Scripture  for  such  a  form  of  government ;  for  human 
wisdom  may  teach  this,  though  not  in  church  government.  Yet 
this  supreme  and  inferior  government  hath  been  in  all  kingdoms, 
(1  Pet.  ii.  13,  14,)  to  both  which  subjection  is  required  ;  to  refuse 
to  give  it  is  to  cast  off  the  Lord's  government;  and  there  are 
couched  four  reasons  in  that  place  to  prove  this. 

1.  Do  it  for  the  Lord's  sake,  for  the  name  of  Christ ;  and  that 
honor  and  majesty  of  Christ  stamped  on  them,  submit ;  hence 
cast  them  off,  you  cast  by  respect  unto  ;  nay,  the  name  of  Christ 
Jesus. 

2.  Because  they  are  in  the  room  of  the  Lord,  to  do  the  work 
of  the  Lord  ;  "  in  punishing  evil  doers,  and  for  the  praise  of  them 
that  do  well."  It  is  true,  they  may  abuse  their  power  otherwise ; 
but  yet  their  power  is  one  thing,  and  their  abuse  of  it  another. 


FOR    A    TIME    OF    LIBERTY.  341 

3.  Because  "this  is  the  will  of  Christ,  and  you  do  well  in  it; 
and  so  you  shall  stop  the  mouths  of  foolish  men,  apt  to  speak 
against  you  for  sin." 

4.  Because  this  is  the  liberty  of  Christ,  (ver.  6,)  and  you  are 
servants  to  Christ  in  it ;  and  to  do  otherwise  is  licentiousness ; 
and  their  liberty  to  exempt  themselves  from  the  power  of  law- 
ful authority  was  but  a  cloak  of  it.  For  so  it  seems,  in  those 
days,  some  held  it  part  of  their  Christian  liberty  to  be  free  from 
all  bonds,  and  said  that  Christ  had  made  them  kings  on  earth, 
etc.  So  that  if  they  did  cast  off  subjection,  they  did  cast  off  the 
name  of  Christ,  power  of  Christ,  will  of  Christ,  liberty  of  Christ 
Jesus,  even  under  heathen  magistrates  ;  what  then  do  they  that 
cast  it  off  under  others  ? 

Quest.  When  is  Christ's  government  cast  off  in  respect  of  the 
supreme  power  ? 

Ans.  Those  that  know  the  questions  about  the  power  of 
princes  and  people,  especially  revived  in  these  last  days,  can  not 
but  know  the  field  is  large,  where  now  I  am.  I  shall  be  wholly 
silent,  unless  I  saw  greater  cause  of  speaking  than  I  do,  and 
only  point  out  two  or  three  particulars  to  prevent  such  sins  as 
stand  next  to  the  door,  to  break  in  upon  this  power. 

1.  When  men  cast  off  secretly  dread,  and  fear,  and  reverence 
of  the  majesty,  dominion,  and  sovereignty  that  God  stamps  upon 
authority,  and  so  come  to  have  low,  mean  thoughts  of  them,  and 
contempt  of  them.  It  is  true,  none  should  be  elected  but  such  as 
men  can  honor  for  some  eminency  or  other,  and  that  of  God, 
seen  in  them.  "  Able  men,  fearing  God,  chief  amongst  the  peo- 
ple," was  the  counsel  of  God  by  Jethro  and  Moses  ;  but  when 
they  be  elected,  now  to  despise  them,  and  hence  not  to  bow  the 
knee,  or  stir  the  hat,  and  speak  rudely  before  them,  it  is  casting 
off,  not  only  their  power  in  sight  of  God,  but  the  very  root  of  it, 
which  is  honor  ;  and  hence,  in  the  fifth  commandment,  all  duties 
to  them  are  comprehended  under  the  word  honor.  And  who 
sees  not  but  this  is  a  sin,  which  is  apt  to  attend  the  spirits  of  men 
in  a  place  of  liberty,  and  in  our  weak  beginning,  and  day  of 
small  things  ?  Reports  are  abroad  that  no  men  of  worth  are 
respected,  and  hence  the  country  is  neglected.  I  can  not  say  so 
after  many  thoughts,  for  I  am  persuaded  no  place  in  Europe 
more  ready  to  honor  men  of  public  spirits,  and  of  eminency  in 
piety  and  humility,  without  the  seeing  of  which  no  country  more 
apt  to  vilify,  because  grace  is  the  glory  in  the  eye  of  a  country 
led  by  religion.  But  take  heed  lest  such  a  spirit  befall  us  ;  lest 
the  Lord  put  out  our  lamps,  "  and  cast  our  crown  down  to  the 
ground." 

29* 


342  A    WHOLESOME    CAVEAT 

2.  When  men  seek  to  pluck  the  sword  of  revenge,  for  sin  hurt- 
ing the  commonwealth,  out  of  their  hands  ;  without  which  the 
greatest  power  in  a  commonwealth  is  but  a  pageant  and  a  mere 
vanity,  almost  a  nullity.  Hence,  (Rom.  xiii.  4,)  "  He  is  God's 
minister  ; "  yes,  when  he  gives  good  counsel,  and  "  when  he  is  a 
revenger,  to  execute  wrath  on  him  that  doeth  evil."  So  that,  be 
the  evil  what  it  will  be,  if  it  hurt  the  commonwealth,  or  be  against 
any  wholesome  law  thereof,  he  is  God's  minister  to  punish  it 
civilly.  In  the  first  refoi-mation  of  Geneva,  there  were  as  many 
heresies  and  errors  almost  as  truths  of  God ;  Servetus,  he  de- 
nied the  deity  of  Christ ;  whereupon  the  magistrate  put  him  to 
death,  who  died  with  extreme  horror.  Whereupon  heresies 
being  begun  to  be  snibbed  and  blasted,  Bellius  writes  a  book  :  1^ 
That  men  should  punish  no  heresy  at  all,  but  be  merciful  and 
meek,  as  Christ  was  to  the  adulterous  woman.  2.  If  they  did, 
yet  that  magistrates  they  should  not  punish  for  errors  or  heresies. 
3.  If  they  did,  yet  not  with  such  severity  as  they  began.  To  all 
which  Beza  hath  given  a  most  learned  and  solid  answer,  detest-  ^ 
ing  the  hypocrisy  of  the  man,  and  the  sad  consequences  of  such 
opinions,  if  their  power  should  be  diminished. 

I  conceive  it  is  casting  off  Christ's  power  to  take  away  power 
from  magistrates  to  punish  sins  against  the  first  table,  of  which 
errors  and  heresies  in  religion  are  part.  It  is  as  clear  as  the  sun, 
that  the  kings  of  Judah  that  were  godly  did  it,  and  were  com- 
mended for  it ;  and  it  is  as  clear  they  were  commended  for  it, 
not  as  types  of  Christ,  but  because  thej  did  therein  that  which 
was  right  in  God's  eyes,  and  according  to  the  commandment  of 
the  Lord,  which  judicial  commandments,  concerning  the  punish- 
ing of  Sabbath  breakers,  false  prophets,  heretics,  etc.,  God's 
fence  to  preserve  moral  laws,  they  are  of  moral  equity,  and  so 
to  be  observed  to  this  day  of  Christian  magistrates,  etc.  To  ex- 
empt clergymen  in  matters  of  religion  from  the  power  of  the 
civil  sword  is  flat  Popery  ;  by  means  of  which  Antichrist  hath 
risen,  and  hath  continued  in  his  pomp  and  power  so  long  together. 
The  indulgence  of  princes  towards  the  Papal  function  in  matters 
of  religion  hath  undone  Christendom. 

It  is  true,  every  error  is  not  to  be  immediately  committed ;  but 
when  it  is  like  a  gangrene,  of  a  spreading  nature,  then  the  magis- 
trate in  due  time  must  cut  it  off  speedily. 

Object.     Leave  them  to  the  church. 

Ans.  True,  leave  them,  1,  there.  But,  2,  sometimes  the 
church  will  not,  sometimes  they  are  not  of  any  church.  A  Papist, 
an  Arminian,  may  come  in  and  leaven  and  damn  many  a  soul,  for 
which  they  had  better  never  been.     If  it  were  but  one,  and  if 


FOR    A    TIME    OF    LIBERTY.  343 

lie  says,  I  do  it  with  a  meek  spirit,  (tlieir  trick,  of  late,)  and  none 
must  meddle,  because  mercy  must  be  shown  to  these  wolves.  A 
wise  shepherd  had  rather  let  a  hunter  come  in  and  kill  one  of 
his  sheep  than  let  a  wolf  or  fox  escape,  (Acts  xx.  29,)  and  see 
his  people  persecuted  than  their  souls  worried. 

Heresy  and  error  hath  this  property  ;  it  ever  dies  by  severe 
opposition,  and  truth  ever  riseth  the  more ;  because  Christ  is 
against  the  one,  hence  it  must  fall ;  but  for  the  other,  hence  it 
shall  rise  by  its  fall.  Hence,  set  yourselves  against  this,  it  is 
to  oppose  the  power  of  Christ  Jesus.  And  hence  in  Henry 
Vni.'s  time,  the  abbeys  fell,  and  never  could  rise  to  this  day  ; 
but  the  six  articles  against  the  saints  pursued  with  blood  made 
them  increase  the  more. 

3.  When  men  will  not  submit  to  the  wholesome  laws  of  magis- 
trates, which  are  either  fundamental  and  continuing,  or  orders 
that  have  their  date  and  time  of  expiring,  made  for  common  good. 
When  men  will  either  have  no  laws,  or  as  good  as  none,  or  sub- 
mit to  none  but  what  they  please,  (Deut.  xvii.  11,)  "  He  that  will 
not  hearken,  but  do  presumptuously,  shall  die  ; "  he  being  the 
minister  of  the  Lord  ;  and  indeed,  it  is  to  cast  off  the  Lord.  I 
go  not  about  here  to  establish  a  sovereign  power  in  magistrates, 
which  is  proper  to  God,  to  make  what  laws  they  will  about  civil, 
religious,  or  inditFerent  things,  and  then  people  to  submit  to  them 
for  no  other  reason  but  because  of  their  will ;  under  which  no- 
tion superstition  in  churches  hath  been  ushered  and  maintained, 
you  must  obey  authority ;  in  that  case  it  is  better  to  suffer  than 
to  sin,  and  not  to  do  than  do.  But  I  suppose  the  laws  just, 
righteous,  holy,  and  for  public  good,  and  that  apparently  so,  and 
not  in  saying  so  only.  Xoav,  here  to  cast  off  laws  is  to  cast  off 
Christ. 

There  are  two  things,  especially,  which  are  the  cause  and  oc- 
casion of  the  breach  of  all  other  laws,  and  the  strongest  sins  and 
sweetest,  which  men,  young  men  especially,  the  hopes  of  the 
commonwealth,  are  caught  with.   (Prov.  ii.  13,  16.) 

1.  Whoredom,  secret  lusts,  and  wantonness,  and  other  strange 
lusts  which  I  cease  and  dare  not  name.  (1  Kings  xiv.  24.)  The 
sin  before  Shishak  came,  a  sin  which  many  times  Solomon  can 
not  see  through  his  window,  nor  the  eye  of  authority  discern ; 
but  "  God  will  judge  for  it,"  (Heb.  xiii.  5  ;)  and  if  he  be  judge, 
who  shall  be  thy  jailer,  but  Satan  ?  and  what  shall  be  thy  sen- 
tence, but  death  ?  and  what  thy  chains,  but  a  hard  heart  for  the 
present,  and  horror  afterward  ?  A  sin  which  pollutes  the  very 
earth,  the  land,  the  very  dust  of  the  ground,  and  the  cause  of  all 
sin  almost  in  a  place,  as   drunkenness,  idleness,  corrupt  opinions, 


344  A    WHOLESOME    CAVEAT 

scoffing  at  the  ministers  of  God  and  ways  of  God  ;  for  I  seldom 
knew  a  persecutor  but  he  was  an  adulterer,  though  it  is  not  al- 
ways true,  and  in  the  end,  poverty  and  ruin.  And  know  it, 
though  no  man's  eye  has  seen  thee,  no  power  of  magistrate  can 
reach  thee,  this  word  shall  be  fire  to  consume  thee,  unless  thou 
repent,  for  thy  looks,  tliy  lusts,  thy  dalliances,  thy  thoughts,  thy 
speeches,  thy  endeavors  this  way,  much  more  for  the  thing. 
Man's  law  shall  not  bind  you  here,  because  it  can  not  reach  you  ; 
but  know  that  Christ  is  cast  off  by  you. 

2.  Loose  company,  vain  men.  (Prov.  xxv.  3,  4.)  A  common- 
wealth is  a  refined  vessel  of  use  for  God,  and  judgment  is  estab- 
lished ;  when  these  are  taken  away,  your  knots  of  loose  company. 
Take  a  poor  soldier  alone,  he  is  as  other  men  ;  but  when  they  are 
got  into  a  knot  together,  now  they  grow  strong  against  all  laws 
of  God  or  men.  So  here  the  knot  of  good  fellowship  hath  been 
the  bane  of  the  flourishing  state  of  England,  meeting  in  taverns 
and  such  places ;  and  the  cause  of  whoredom,  and  of  all  evil, 
commonly  in  a  nation.  For  hence,  1.  Much  precious  time  is 
lost,  which  if  spent  in  praying,  as  in  sporting  with  them,  many  a 
young  man's  soul  had  been  blessed.  Hence  sometimes  dicing, 
feasting,  excessive  drinking,  merry  tales,  which  take  off  all  spir- 
itual joy.  Hence  filthy  songs,  and  lascivious  speeches,  by  which 
hopeful  young  men  are  insnared,  and  taught  to  do  wickedly,  and 
so  knit  to  them,  that  it  is  death  to  part  with  them ;  and  it  is  better 
to  burn  a  whole  town,  than  to  poison  one  hopeful  young  man. 

Next  to  communion  with  wanton  women,  I  have  ever  looked 
on  unnecessary  fellowship  with  graceless  men  as  the  next.  Well, 
know  it,  you  cast  off  the  Lord's  government  from  you  by  his 
servants,  which  will  be  sad  to  answer  for  another  day.  And  as 
the  prophet  said  to  Jehoshaphat,  "  Shouldest  thou  love  them  that 
hate  the  Lord  ?  his  wrath  is  against  thee  for  this,"  so  say  I  to 
thee. 

Quest.  3.  Liferior  power,  when  is  that  cast  off,  viz.,  in  particu- 
lar cities  or  towns,  by  meaner  persons  ? 

Ans.     I  shall  express  it  in  three  things  chiefly. 

L  When  soldiers  in  particular  towns  cast  off  respect,  care, 
conscience,  to  the  commands  of  their  leaders  set  over  them  of 
God,  and  who,  under  God,  are  the  walls  of  outward  safety  for 
the  country  ;  it  is  not. now  an  artillery  day,  only  I  must  speak  a 
word  because  it  is  a  thing  of  moment,  and  matter  of  great  con- 
science with  me.  I  suppose,  in  such  a  place,  at  least,  according 
to  the  centurion's  example  amongst  heathens,  (Matt.  viii.  9,)  a 
word  of  a  commander  to  any  of  them  should  be  a  law.  "  I  say 
to  one,  Go,  and  he  goes."     Now,  for  men  to  come  when  they  list 


FOR    A   TIME    OF    LIBERTY.  345 

to  those  meetings,  and  so  time  is  lost,  and  when  they  do  come, 
no  care,  I  had  almost  said  conscience,  to  mind  their  work  in  hand, 
and  do  it  with  all  their  might,  as  it  to  which  tliey  are  called ;  but 
officers  may  speak,  charge,  cry,  yea,  strike  sometimes,  yet  heed 
not,  it  is  intolerable  ;  but  that  members  of  churches,  which  should 
be  examples  to  others,  should  do  this,  at  least  it  is  but  brutishness. 
But  I  do  wonder  what  rules  of  conscience  such  do  walk  by,  and 
if  they  do,  w^here  is  their  tenderness  to  withdraw  their  shoulders 
from  under  the  work  ?  which  if  there  be  but  English  blood  in  a 
Christian,  he  will  endeavor  to  be  perfect  in  his  art  herein  ;  but 
if  grace,  much  more,  that  he  may  make  one  stone  in  the  wall, 
and  be  fit  to  shed  his  blood,  if  need  be,  for  the  defense  of  Christ's 
servants,  churches,  and  cause  of  God. 

2.  When  any  town  doth  cast  off  the  power  and  rule  of  towns- 
men, set  by  the  supreme  magistrate  to  make  such  orders  as  may 
make  for  the  public  weal  thereof.  I  know  sometimes  men  may 
not  be  so  able,  wise,  and  carry  matters  imprudently.  Town 
orders  may  also  sometimes  want  that  weight,  that  wisdom,  those 
cautions,  that  mature  consideration  as  is  meet,  as  also  that  due 
and  prudent  publication,  that  all  may  know  of  them,  with  records 
of  them.  But  take  town  orders  that  be  deliberately  made,  pru- 
dently published,  for  the  public  peace,  profit,  comfort  of  the  place, 
to  oppose  these,  or  persons  that  make  these,  with  much  care,  fear, 
tenderness,  if  I  know  any  thing,  is  a  sin  of  a  crying  nature,  pro- 
voking God,  and  casting  off  his  government.  I  confess,  if  there 
be  not  care  here,  I  know  no  way  of  living  under  any  govern- 
ment of  church  or  commonwealth,  if  the  public  affairs  of  the 
town  be  cast  off.  I  know  sometimes  godly  and  dear  to  Christ 
may,  through  weakness,  want  of  light,  sudden  passion,  and  vio- 
lent temptation,  oppose  here  ;  but  I  am  persuaded,  if  they  be  the 
Lord's,  he  will  in  time  humble  them  for  it,  and  make  them  better 
after  it. 

I  know  the  answer  to  two  questions  would  clear  up  all  the 
doubts  about  this  matter.  1.  AVhat  prudence  should  be  used  in 
making  laws.  2.  How  far  those  human  laws  and  town  orders 
bind  conscience.  But  I  can  not  attend  these  :  only  six  things  I 
would  here  say. 

1.  The  will  and  law  of  God  only  hath  supreme,  absolute,  and 
sovereign  power  to  bind  conscience,  (i.  e.,  to  urge  it  or  constrain 
either  to  excuse  for  doing  well,  or  to  accuse  for  sin  ;  for  con- 
science is  at  liberty  without  this :)  this  is  a  truth  urged  by  all 
orthodox  Protestant  divines  against  the  Papists ;  so  that  no  law 
can  immediately  bind  conscience,  but  God's. 

1.  Because  he  only  is  Lord  of  conscience ;  because  he  made 


346  A    WHOLESOME    CAVEAT 

it,  and  governs  it,  and  only  knows  it ;  and  hence  he  only  is  fit  to 
prescribe  rules  for  it. 

2.  Because  he  only  can  save  or  destroy  the  soul ;  hath  only 
power  to  make  laws  for  the  soul  to  bind  conscience.  (James  iv. 
12.)  "There  is  one  Lawgiver,  who  is  able  to  save  or  destroy," 
(Is.  xxxiii.  22  ;)  for  the  law  which  so  binds  conscience  to  a  duty 
that  the  breach  of  it  is  a  sin,  and  that  against  God  :  we  know 
that  the  least  sin  of  itself  destroys  the  soul,  binds  it  over  to 
death,  but  none  have  power  to  destroy  it  but  the  Lord  himself. 

3.  Because  the  law  is  sufficient  to  guide  the  whole  man,  in  its 
whole  course,  in  all  the  actions  or  occasions  it  meddles  with  or 
takes  in  hand,  even  in  civil  as  well  as  in  religious  matters.  Prov. 
ii.  9,  "  "Wisdom  teacheth  every  good  path."  Ps.  cxix.  11,  "I  have 
hid  thy  word,  that  I  might  not  sin."  Whatever  one  doth  with- 
out a  rule  from  the  w^ord,  is  not  of  faith.  Hence  the  word  de- 
scends to  the  most  petty  occasions  of  our  lives  ;  it  teacheth  men 
how  to  look,  (Ps.  cxxxi.  1,)  how  to  speak,  (Matt.  xii.  36  ;)  it  de- 
scends to  the  plaiting  of  the  hair,  (1  Pet.  iii.  5,)  moving  of  the 
feet,  (Is.  iii.  16  ;)  and  what  is  of  Christian  liberty  hath  its  free- 
dom from  the  word  :  a  man  must  give  an  account  at  the  last  day 
of  every  stirring  of  heart,  thoughts,  motives,  and  secret  words  ; 
and  if  so,  then  it  must  be  according  to  the  rule  of  the  word  ;  and 
hence  the  word  only  hath  absolute  power  to  bind  masters,  ser- 
vants, and  princes  how  they  govern,  and  people  how  they  sub- 
ject ;  and  this  the  Lord  hath  done  to  make  men  take  counsel 
from  him,  and  walk  in  fear  before  him,  and  approve  themselves 
to  him,  especially  townsmen  in  their  places  not  to  consult  with- 
out God. 

2.  All  good  laws  and  orders  enacted  in  any  place  by  men  are 
either  expressly  mentioned  in  the  word,  or  are  to  be  collected 
and  deducted  from  the  word,  as  being  able  to  give  sufficient  direc- 
tion herein.  For  all  the  authority  of  the  highest  power  on  earth, 
in  contriving  of  laws,  is  in  this  alone,  viz.,  to  make  prudent  col- 
lection and  special  application  of  the  general  rules,  recorded  in 
Scripture,  to  such  special  and  peculiar  circumstances  which  may 
promote  the  public  weal  and  good  of  persons,  places,  proceedings. 
Prov.  viii.  85,  "  By  me  princes  decree  justice."  Josh,  i,  7,  8, 
"  Do  what  Moses  commanded ;  turn  not  on  either  hand."  Object, 
But  I  can  not  see  my  way  from  hence  always.  Meditate  there- 
fore on  it  much,  and  then  thy  way  shall  prosper,  etc.  Many 
things  Joshua  did  not  particularly  set  down  by  Moses,  but  may 
be  collected  from  it.  Deut.  i.  17-20,  "  The  king  is  to  have  it, 
that  he  may  prolong  his  days  in  the  midst  of  Israel,"  in  his  king- 
dom.    What  made  Rehoboam  to  turn  from  these  ways  ?     He 


FOR    A    TIME    OF    LIBERTY.  347 

thoufrlit  he  could  not   stablisli  bis  kingdom  without  it ;  that  was, 
therefore,  the  ruin  of  him  and  his  kingdom. 

1.  This  appears  because  the  word  is  sufficient  to  direct,  as 
hath  l)een  shown  ;  and  hence  all  directions  and  rules  are  to  be 
taken  from  hence. 

2.  Because  either  men  have  rules  to  walk  by,  or  their  own 
wills  and  apprehensions  are  to  be  rules  ;  but  not  so,  because  men's 
wills  are  not  only  corrupt,  but  it  is  a  peculiar  prerogative  to  God 
to  be  obeyed,  because  of  his  will.  The  reason  or  wisdom  which 
makes  a  rule  binds  ;  which,  if  it  be  right,  is  part  of  the  law  writ 
in  the  heart,  which  is  most  plainly  seen  and  fully  opened  in  the 
word,  whence  direction  is  to  be  had. 

3.  Human  laws  or  orders,  thus,  either  set  down  in  the  word, 
or  deducted  from  the  word,  and  applied  by  those  that  be  in  place 
in  towns,  though  they  do  not  bind  conscience  firstly,  as  human, 
or  by  human  power,  (i.  e.,  as  published  and  imposed  by  man,) 
yet  they  do  bind  secondarily,  (i.  e.,  by  virtue  of  the  law  of  God,) 
wherein  they  are  contained,  or  from  whence  they  are  derived  and 
deducted,  and  according  to  which  they  are  opposed  :  they  are  like 
subpoenas  in  the  king's  name,  or  writs  of  arrest,  which  by  virtue 
of  higher  power  challenge  obedience.  And  thus  to  break  these 
is  to  sin  against  God,  and  makes  the  conscience  liable  to  punish- 
ment from  God  ;  and  the  reason  is,  — 

1.  Because  men  sin  hereby  against  the  Lord,  and  his  holy, 
righteous  law,  because  God's  law  is  contained  in  these  ;  and  what 
is  deducted  from  the  word  is  God's  word.  1  Sam.  viii.  7,  "  They 
have  not  rejected  thee,  but  me." 

2.  Because  they  sin  against  the  power  of  the  magistrate  here- 
by, and  against  men  in  place,  and  so  against  more  means.  Rom. 
xiii.  2,  "  He  that  resisteth  the  power  resisteth  the  ordinance  of 
God : "  i.  e.,  when  they  command  thee  according  to  God,  which 
the  Lord  takes  very  ill ;  and  the  meaner  the  power  is,  (as  in 
towns.)  the  more  terrible  will  the  Lord  be  when  he  comes  to 
visit  for  it ;  hence  they  receive  to  themselves  damnation  both  by 
God  and  men. 

It  is  true,  if  they  be  not  thus  according  to  the  word,  but  rather 
against  the  general  rules  of  it :  though  men  in  towns  and  places 
are  not  to  be  obeyed,  yet  subjection  is  their  due,  even  then ;  i.  e., 
not  to  refuse  obedience  with  contempt  of  their  persons,  places, 
power,  or  scandal  to  their  proceedings,  or  profession  of  the  gos- 
pel. "  Revile  not  the  Lord's  high  priest ;  speak  evil  of  no  man  ;" 
but  rather  come  in  private,  and  confer  with  them,  and  hear  what 
may  be  said,  and  be  willing  to  give  and  take  reason. 

4.  Human  laws  and  orders  may  be  known  to  be  according  to 


348  A    WHOLESOME    CAVEAT 

the  word,  when  they  command  or  forbid  such  things  as  really 
advance  or  tend  to  promote  the  public  good. 

This  I  add  to  answer  that  great  question  in  many  scrupulous 
minds.  I  can  not  see  (so  ignorant)  when  an  order  is  collected  from 
the  general  rules  of  the  word  :  now  this  conclusion  answers  that 
doubt ;  for  look,  as  the  main  work  of  men  in  place  is  to  pro- 
mote public  good,  (and  hence  public-spirited  men  are  to  be  chosen 
for  it,)  so  the  principal  rule  is  that  which  God  and  his  word 
gives  them  to  walk  by  :  whatever  really  doth  tend  to  the  advance- 
ment of  that,  publish  that,  record  that,  and  execute  that.  Rom. 
xiii.  4,  "  He  is  God's  minister  to  thee  for  good  ;  "  i.  e.,  for  the  pub- 
lic good.  He  is  for  men's  private  good,  but  it  is  in  reference  to 
public  good  ;  that  as  private  persons  are  to  attend  their  work,  so 
public  persons  pubhc  good.  Hence,  1.  If  a  law  be  made  for 
public  hurt,  that  law  is  not  of  God. 

2.  Hence,  if  the  law  be  made  only  for  the  private  good  of 
themselves,  or  any  particular  person,  and  hurts  the  public,  that 
is  not  according  to  God.  Admirable  was  Joshua's  spirit  herein. 
(Josh.  xix.  49,  50.) 

3.  If  laws  be  only  in  appearance  and  pretense  for  public 
good,  and  not  really,  they  bind  not ;  none  must  do  evil,  much 
less  make  a  law  of  it,  for  public  good.  Nothing  more  usual 
than  to  make  civil  laws  and  orders  crossing  God's  law,  and  to 
pretend  public  good,  which  ever  prove  the  public  pests,  and 
plagues,  and  cankers  of  that  place,  as  Jeroboam's  command  for 
religion.  Some  things  are  forbidden  plainly ;  they  make  not 
for  public  good,  but  hurt  —  the  statutes  of  Omri.  Other  things 
are  indifferent  in  their  nature,  as  swine  to  go  abroad,  or  to  be 
shut  up ;  but  inconvenient  in  their  use,  and  hurtful  and  scandal- 
ous, and  that  really  to  the  general.  They  are  not  for  public 
good,  whatever  is  pretended.  Some  things  are  plainly  commanded; 
they  are  for  the  public  good  circumstantiated:  some  things 
are  indifferent  in  their  nature,  but  convenient  and  comfortable  in 
their  use  ;  those  are  indeed  according  to  God.  And  such  things 
may  be  discerned,  they  are  so  obvious  and  sensible,  of  such 
necessity  and  such  profit,  when  duly  considered  by  persons  not 
blinded  with  their  private  interests. 

4.  Hence  things  indifferent,  which  may  as  well  be  left  undone 
as  done,  and  so  public  good  no  way  advanced,  are  not  of  God, 
that  any  should  restrain  them  ;  for  the  liberty  which  Christ  hath 
purchased  by  his  blood,  and  which  God's  law  gives,  no  law  of 
man  can  abolish  or  take  away.  It  is  the  cry  of  the  clawbacks 
of  princes,  that  they  have  power  in  things  indifferent ;  i.  e.,  such 
things  which  make  as  much  for  public  good  not  to   use  as  use  : 


FOR  A  timp:  of  liiikktv.  349 

the  truth  is,  he  hath  least  power  here  ;  because  they  are  idle 
and  idol  laws ;  no  hurt,  nor  is  there  good  in  them.  And  hence 
some  of  the  most  rigid  schoolmen  maintain  such  laws  bind  not 
conscience  ;  we  are  not  to  seek  our  private  only  :  now,  all  human 
laws  are  helps  to  seek  public. 

5.  That  laws  made  for  and  according  to  God  for  public  good, 
if  they  do  not  destroy  some  men's  particular,  only  for  some 
time  pinch  and  press  hard  upon  his  particular  good,  or  their 
particular  good,  men  are  bound  in  conscience  here  to  submit. 
True,  1.  If  it  were  possible,  all  laws  for  public  good  should 
hurt  no  particular  man ;  and  townsmen,  if  they  can,  should 
help  those  that  are  hurt ;  yet  because  no  laws  but  usually  they 
Avill  press  on  some  man's  particular,  the  heaviest  end  of  a  statF 
that  is  to  be  borne  must  fall  on  some  man's  shoulder,  and  such 
laws  must  be  made.  Hence  a  man  is  to  bear  and  submit  cheer- 
fully, i.  e.,  from  the  rule  of  love,  which  will  abate  of  particular 
for  the  general  good  ;  love  that  more  than  mine  own.  2.  The 
law  of  justice  :  a  man  is  to  do  as  he  would  be  done  by;  there  is 
no  man,  but  if  his  good  was  advanced  by  the  general,  but  would 
be  content  that  some  particular  should  be  pinched.  3.  The  law 
of  nature  :  the  stomach  is  content  to  be  sick,  and  body  weak,  to 
heal  the  whole  body.  Hence  Christians  should  not  think  that 
townsmen  are  careless,  unjust,  and  aimed  at  their  hurt,  when  it 
is  thus.   (1  Kings  xii.  4.) 

6.  A  mere  penal  law  when  it  is  broke,  the  forfeiture  is  suffi- 
cient for  the  satisfaction  of  the  offense,  or  trespass,  but  not  in  a 
mixed  law. 

First.     A  penal  law^  is  about  things  of  small  moment. 

Secondly.  It  is  not  made  by  way  of  command,  but  with  an 
aut,  a  disjunctive  copula,  and  is  indeed  rather  a  proviso  than 
a  law. 

Thirdly.  It  is  in  the  mind  of  the  law,  make  satisfactory  if  the 
penalty  be  paid,  though  the  law  be  not  performed,  because  the 
public  good  in  the  mind  of  the  lawmaker  is  known  to  be  set 
forward  that  way  as  by  obedience  to  the  law.  In  these  cases 
penalty  is  enough  ;  but  if  the  law  be  mixed,  i.  e.,  there  is  a  com- 
mand it  shall  be  done ;  and  lawgiver  is  sad,  though  penalty 
being  paid,  as  being  about  a  matter  of  weight ;  it  may  be  the 
livelihood  and  comfort  of  men,  as  keeping  hogs  out  of  corn,  and 
peace  in  a  town,  that  there  be  no  complaining  ;  here  the  penalty 
will  not  satisfy,  because  this  is  no  penal  law,  but  a  law  indeed 
deducted  from  rules  of  the  word  of  God ;  as  it  is  in  theft,  he 
that  steals  shall  pay  fourfold ;  or  that  brawls  shall  be  ducked 
in  the  water.  Suppose  one  should  say,  I  will  suffer  my  servant 
VOL.  III.  30 


350  A    WHOLESOME    CAVEAT 

to  steal  or  revile  ;  I  hope  it  is  no  offense  if  he  suffer  the  penalty. 
Yes,  but  it  is,  because  it  is  not  a  mere  penal  law  ;  the  thing  is  of 
weight ;  peace  between  neighbors,  so  peace  in  a  town.  It  is  a  flat 
charge  not  to  break  it,  and  thou  know^est  such  is  the  honesty 
and  justice  of  a  magistrate,  that  he  will  say,  I  would  rather  you 
would  never  do  thus  than  offer  those  to  do.  Hence  in  God's 
law  Christ  must  suffer,  and  do  also,  because  God's  law  is  not 
merely  penal ;  but  doing  the  thing  gives  more  content  than  the 
punishment. 

3.  When  servants  cast  off  all  subjection  to  their  governors,  — 
families  being  the  members  and  foundations  of  towns,  and  so 
of  commonwealths,  —  when  they  are  not  obedient,  but  answer 
again  ;  if  they  be  let  alone,  then  idle ;  if  rebuked  and  curbed, 
then  stubborn  and  proud,  and  worse  for  chiding,  and  find  fault 
with  their  wages,  and  victuals,  and  lodging ;  weary  and  vex  out 
the  heart  of  master  and  mistress,  and  make  them  weary  of  their 
lives,  and  their  God  also  almost  sometimes,  and  that  by  such 
professing  religion,  and  all  that  they  might  be  from  under  the 
yoke. 

And  here  I  can  not  but  set  a  mark  upon  servants  broke  loose 
from  their  masters,  and  got  out  of  their  time,  that  are  under  no 
family  nor  church  government,  nor  desiring  of  it,  or  preparing 
for  it ;  but  their  reins  are  on  their  necks.  I  confess,  if  under 
heathen  masters,  then  desire  liberty  rather ;  but  when  men  will 
live  as  they  list,  without  any  over  them,  and  unfit  to  rule  them- 
selves, I  much  doubt  whether  this  be  according  to  God. 

1.  Hence  they  come  to  live  idly,  and  work  when  they  list. 

2.  Hence  men  of  public  use  can  have  little  use  but  when  they 
please  of  them. 

3.  \yhen  they  be  with  them,  they  have  no  power  to  correct 
or  examine,  and  call  them  to  account,  in  regard  of  spiritual 
matters. 

4.  Hence  they  lie  in  wait  to  oppress  men  that  must  have  help 
from  them,  and  so  will  do  what  they  list. 

5.  Hence  they  break  out  to  drunkenness,  whoring,  and  loose 
company. 

6.  Hence  they  make  other  servants  unruly,  and  to  desire 
liberty. 

Now,  examine  and  try  these  things :  is  the  kingdom  of  Christ 
come  into  us  ?  that  though  there  be  a  law  in  our  members  war- 
ring, yet  there  is  a  law  of  the  mind  warring  against  it,  and  de- 
lighting in  the  will  of  Christ,  and  setting  him  up  as  chief.  Arc 
we  under  the  kingdom  of  Christ  in  his  church  and  common- 
wealth ;  so  as  the  soul  is  willing  in  the  day  of  the  Lord's  power, 


FOR    A    TIME    OF    LIBERTY.  351 

though  there  be,  and  have  been,  some  pangs  of  resistance  against 
persons  and  against  ordinances ;  so  as  it  is  thy  liberty  to  be 
subject  to  Christ  in  his  ordinances,  in  his  servants  ;  and  it  is  thy 
bondage  to  be  otherwise,  and  thou  longest  for  that  day,  that  the 
Lord  would  subdue  all  those  boisterous  lusts,  and  pride,  and  pas- 
sions, and  bruise  sin,  Satan,  and  self  under  their  feet  ?  Then  I 
say,  as  the  Lord,  (Is.  xxxiii.  20-22,)  "  Look  upon  Zion,  the  city 
of  your  solemnity,"  etc.      (See  Rom.  viii.  7,  1.) 

But  if  the  heart  grows  loose  and  licentious,  and  breaks  the 
Lord's  bonds  and  yokes,  and  will  be  led  by  your  own  fleshly  ends 
and  lusts,  and  so  go  on  quietly,  be  you  assured  this  truth 
shall  have  a  time  to  take  hold  of  such  spirits ;  and  know  it  as- 
suredly, it  is  not  to  be  in  Christ's  family  or  kingdom  ;  it  is  not 
scrambling  for  promises,  catching  at  God's  grace,  talking  of  as- 
surance of  God's  love,  which  will  shelter  you  from  the  wrath  of 
the  King  of  kings  and  Lord  of  lords,  to  whom  God  hath  sworn 
that  every  knee  shall  bow.  It  is  service  and  subjection  which 
the  Lord  aims  at,  and  which  the  Lord  looks  for.  I  know  it  is 
God's  grace  which  only  can  save;  but  it  will  never  save  when 
it  is  turned  into  licentiousness. 

Do  not  say.  There  is  no  danger  of  it  here,  where  we  have 
such  means,  and  such  liberties  are. 

Aiis.  1.  Never  such  danger  of  being  licentious  as  in  places 
of  liberty,  when  no  bit  nor  bridle  of  external  tyranny  to  curb  in. 

2.  Look  on  the  kingdom  of  Judah  here,  which  in  one  year  all 
fell. 

3.  Why  doth  the  Lord  exercise  us  with  wants  and  straits  ? 
It  is  to  humble  us,  and  abate  our  unruliness.  And  it  is  the 
Lord's  quarrel  with  his  best  people  to  this  day ;  desperate  rebel- 
lious hearts,  that  close  not  with  his  government. 

Do  not  say,  We  know  not  how  bondage  should  come  here, 
though  we  should  cast  off  the  Lord's  government. 

Ans.  1.  The  Lord  can  let  loose  the  natives  against  us.  Ahab 
kills  one  million  of  Benhadad's  men,  but  afterward,  within  seven 
years,  he  returns  again. 

2.  The  Lord  can  raise  up  brambles,  and  Abimelechs  to  be 
the  king  of  the  trees,  when  the  olives  and  the  vines  are  loth  to 
forsake  their  places,  and  to  lose  their  fatness  and  sweetness. 

3.  The  Lord  can  turn  the  hearts  of  those  in  power  against  peo- 
ple, and  let  Satan  sow  suspicions,  and  sow  seditions  and  clashings. 

4.  The  Lord  can  leave  us  into  one  another's  hands  to  oppress, 
to  take  away  the  nether  millstones. 

5.  If  none  of  these,  Satan,  nay,  Christ  himself  will  come  out 
with  garments  dippped  in  blood. 


352  A    WHOLESOME    CAVEAT 

3.  Do  not  say,  It  is  not  so  ;  there  is  sweet  subjection  ;  i.  e.,  it 
is  so,  and  blessed  be  God  for  it ;  yet  beware,  I  speak  to  prevent. 
But  yet,  1.  Some  seem  to  do  so,  and  yet  are  not  so.  2  Cor.  x. 
4,  5,  "  Mighty  to  pull  down  every  high  thought : "  who  attains 
this,  who  can  be  thus  ?  Yet  there  are  means  mighty  for  this 
end ;  not  that  all  be  abolished,  but  all  are  abolishing.  2. 
Others  otherwise,  openly  how  zealous  for  an  opinion,  when  it 
should  be  death  to  differ,  and  things  in  your  own  heart  lying  mis- 
erably waste,  and  some  wretched  lust  the  root  of  all,  for  which 
God's  saints  mourn  in  secret.  Let  such  know  that  will  not  be  ruled 
by  Christ,  or  his  servants  or  ordinances,  but  will  have  them  to 
rule  them,  and  not  to  be  ruled  by  them.  The  Lord's  chains  are 
near ;  and  therefore  now  take  your  time,  and  come  in,  submit  to 
the  Lord,  and  do  as  these  here  did,  acknowledge  the  Lord  to  be 
righteous,  and  turn  unto  the  Lord. 

Use  6.  Of  thankfulness  for  our  present  liberties,  and  freedom 
from  the  bondage  of  men,  bondage  of  conscience,  bondage  of 
Satan  and  sin  :  need  there  is  of  laying  this  use  seriously  to  heart, 
considering  two  things  principally  :  1.  The  general  complaints  of 
the  country,  as  they  of  Jericho.  2  Kings  ii.  10,  "  The  waters 
are  bad,  and  the  ground  barren  ;  "  and  these  are  engraven  in  mar- 
ble ;  all  other  our  liberties  are  written  on  the  water.  2.  The  dis- 
grace and  reproach  cast  upon  God's  people  and  ways  of  God, 
and  that  unjustly,  which  I  am  afraid  to  mention ;  whence  there 
grows  a  contempt  of  them,  and  the  rivers  of  Damascus  now  are 
better  than  Jordan.  O  beloved,  if  it  be  a  heavy  hand  of  God 
to  be  under  bondage,  then  look  on  it  as  a  special  grace  of  God 
to  free  us  from  bondage.  Deut.  xxxii.  11,12,  "  The  Lord  alone 
did  lead  them,"  etc. ;  and  Moses,  (chap,  xxxiii.  29,)  when  he  had 
blessed  them,  "  Happy  art  thou,  O  Israel,  a  people  saved  by  the 
Lord."  And  the  greater  cause  we  have  to  do  this,  a  people  that 
have  abused  all  liberties.  (Is.  ix.  8-10.)  He  laments  it,  but 
yet  is  thankful  for  it  to  God's  grace  :  no  man  that  can  say  but  he 
may  be  as  holy  as  he  will,  and  none  to  curb  or  snib. 

Means  1.  Consider  what  all  the  liberties  God's  people  enjoy 
have  cost.  Gal.  v.,  ''  Christ  hath  made  you  free,"  i.  e.,  by  his 
blood.  Liberty  of  conscience  from  the  bondage,  not  of  Jewish, 
but  of  anti-Christian  ceremonies,  and  government,  and  pressures  ; 
hberty  of  will  from  any  sin  ;  it  is  by  Christ's  blood  and  cost, 
that  (as  I  am  persuaded)  our  liberties  have  cost  saints  their  blood. 
The  tears,  prayers,  and  blood  of  men  are  much,  but  of  Christ 
much  more  ;  and  are  they  not  worth  thanks  that  are  of  this  price  ? 
The  great  reason  why  unthankfulness  comes  in  is,  because  they 
cost  so  much,  as  loss  of  estate,  of  wife,  or  of  child,  by  sea:  dost 


FOR    A    TIME    OF    LIBERTY.  353 

tliou  repent  now  ?  Chrif^t  dotli  not  repent  that  liis  blood  Imtli 
'  been  paid  for  them  ;  and  if  they  be  of  so  little  value  as  there  it  is 
!  said,  '■'  He  repented  that  he  made  man,"  so  may  he  that  ever  he 
i   gave  them  such  glorious  liberties. 

j        2.  Consider  oft  of  the  sad  condition  of  them  that  be  in  bond- 
;   age.     Mew  in  bondage  prize  liberty,  and  think  them   happy  that 
,   enjoy  it ;  but  men  out  of  it  do  not.     How  sad  is  the  considera- 
;   tion  of  them  that  be  in  bonds  !  it  will  make   thy  heart  sympa- 
I   thize  with  them,  and  bless  God  for  your  deliverance.     Hence 
j   saith  Christ,  (Luke  xxii.  20,)  "  When  you  see  Jerusalem  com- 
[  passed  with  enemies,"   etc.,   "  fly  to  the  mountains  ;  and  woe  to 
[  them  that  give  suck."     Consider  them  that  are   taken  with  the 
Turks  ;  if  you  were  in  their  condition  you  would  say  so;  to  bring 
forth  little  ones  to  the  murderer  or  idolater.  (Is.  xlii.  22  and  26.) 
Men's  hearts  failing  for  fear,  this  you  should  see  somewhere.    A 
mote  or  a  thorn  is  a  little  thing ;  but  no  man  would  have  it  always 
vexing  for  all  the  estate  he  hath,  if  he  hath  any  eye  or  tender- 
ness in  it ;  so  those  small  matters  for  which  the  saints  have  suf- 
fered, and   for  which  God  is   provoked,  and   under  which   some 
have  roared,  and  others  have  been  loaded,  one  after  another,  it 
is  worth  a  world ;  O,  bless  God  for  it :  but  consider  those  that  be 
under  the  dominion  of  sin   and  Satan,  so  strong  and  miserable ; 
sin  so  dear,  tbat  there  is  not  so  much  as  a  sigh   under  that ;  be 
I  thankful  for  that. 

3.  Labor  to  maintain  in  the  heart  a  holy  fear  of  abusing  lib- 
erties, every  one  in  his  place  ;  for  what  makes  them  despised  but 
principally  the  abuse  of  them  ?     In  such  a  congregation  there 
.  was   such   contention,  such  aifront   to    the  elders,  there  is  that 
degenerating  of  spirit,  and  backsliding  from  God,  that  men  grow 
'.  wors/under  means  than  ever,  ay,  and  so  must  be  if  men  grow 
:  not  better.     Deut.  vi.  10,  12.  The  Lord  exhorts  them  that,  when 
they  be  at  liberty,  they  would  not  then  forget  the  Lord,  but  then 
fear.     It  is  Luther's  note  on   the  place,  "When  in  trouble,  you 
rejoice ;  but  when  in  peace,  you  fear."     I  will  only  name  the 
sins  of  liberty. 

1.  Take  heed  of  a  prayerless  spirit,  and  that  that  lamp  go  not 
out.  Men  under  some  pressures  cry,  and  it  is  long  before  they  do 
cry  under  them,  and  under  their  sin  ;  but  then  at  last  they  do, 
and  when  the  Lord  gives  liberty,  though  they  have  the  guilt  of 
the  same  sins,  and  more  sins  lie  on  them,  yet  then,  like  mariners 
•when  the  storms  are  over,  fall  asleep.  It  is  strange  that  Israel, 
under  Pharaoh,  cried,  and  under  God's  afflicting  hand,  in  deny- 
ing them  water,  murmured.  True  thankfulness  will  help  to  prize 
what  liberty  atlbrds. 

30* 


354  A    WHOLESOME    CxVVEAT 

2.  An  unloving  spirit  to  the  saints.     It  is  tliat  I  have  oft  said  : 
soldiers,  when  they  are  set  against  a  common  enemy,  are  all  one; 
but  when  at  liberty,  then  they  fiing  javelins  at  one  another's  heads, 
differ  in  opinion,  and  in  heart  and  affection,  and  it  is  not   deaths 
so  to  do.     Take  heed  of  a  rigid,  censorious,  unloving  spirit. 

3.  Extreme  ignorance  how  to  use  our  liberties,  and  hence  run- 
ning to  extremes.  As  we  say  of  Christ,  there  is  good  enough  in  ' 
him,  but  men  know  not  how  to  fetch  and  improve  it,  so  there  is 
great  advantage  in  liberties  ;  but  men  miss  of  it  through  their 
ignorance  and  abuse.  Hence  many  times  more  hurt  done  by  an 
admonition  than  by  the  sin,  when  administered  in  passion,  and 
without  compassion.  Hence,  under  pretense  of  liberty,  extreme 
licentiousness. 

4.  Imperiousness  of  spirit,  arising  from  a  frothy  emptiness, 
and  an  overweening  opinion,  and  conceitedness  of  their  own 
abilities  and  wisdom  above  others ;  and  hence  will  not  be  led 
(being  at  liberty)  by  the  counsel  and  advice  of  others.  It  is 
natural  for  man  to  affect  sovereignty,  and  when  the  time  comes  of 
liberty,  then  it  hath  a  vent :  "  Who  made  thee  a  lord  and  judge 
over  us  ?  "  though  in  bondage,  much  more  in  liberty  ;  they  think 
will's  commonwealth  is  in  their  heads  chiefly,  and  hence  will  not 
be  ruled  by  God's  ordinances  ;  and  hence,- if  once  taken  with  an 
opinion,  hardly  ever  removed,  etc. 

5.  Resting  Avith  liberties  and  in  liberties.  "  We  were  never 
in  bondage,"  (John  viii.  33,)  "  yet  servants  to  sin."  "  We  be  Abra- 
ham's seed,"  better  than  all  the  world  ;  yet  under  all  the  power 
of  sin  and  Satan,  and  must  not  be  told  of  their  ways,  but 
hate  them  that  censure  them  for  their  sins.  Men  in  bondage  are 
like  sick  men,  that  will  cry  if  they  were  in  another  bed ;  O,  then 
they  should  be  well ;  but  they  must  first  be  cured  of  their 
disease. 

4.  Make  use  of  liberties.  He  that  hath  them,  but  sees  not  so 
much  glory  in  them,  or  gets  not  much  good  from  them,  he  will  be 
no  more  thankful  than  one  that  hath  large  grounds  may  walk  at 
liberty,  but  the  trees,  for  want  of  manuring,  bear  no  fruit,  nor 
ground  corn,  through  sloth  ;  such  a  man  will  starve  there.  Look, 
as  they,  (Deut.  xv.  5,  10,  11,)  they  were  "to  bring  the  first 
fruits,  and  present  them  before  the  Lord,  and  rejoice  in  all : "  so 
should  you,  if  ever  you  be  thankful  for  them,  bring  the  first  fruits 
to  the  Lord,  and  think  there  is  more  behind,  and  more  in  heaven. 

Object.  But  our  outward  straits  are  many,  and  temptations  sad. 

Ans.  If  Christ  himself  should  come  on  earth,  what  would  you 
have  with  him  ?  Would  you  have  him  come  and  set  up  an  earthly 
paradise  ?  would  you  have  better  entertainment  than  he,  who  had 


FOR    A    TIME    or    LIBERTY.  355 

not  that  which  foxes  and  birds  had  ?  or  would  you  have  him  come 
from  his  cross,  and  then  you  will  make  him  king  ?  If  you  de- 
spise his  ordinances  and  liberties  because  of  wants,  you  would  de- 
spise himself  if  he  were  present.  But  you  will  reply,  and  say, 
What  if  we  can  have  both  ?  If  that  can  be,  and  Christ  calls 
to  take  both,  refuse  not  his  love.  But  it  may  be  a  heavy  indict- 
ment against  some  at  the  last  day,  in  that  they  forsake  Christ, 
because  he  is  poor  and  naked ;  for  they  are  therefore  called  to 
clothe  him  :  and  this  will  be  your  peace,  and  you  will  be  no  losers 
yourselves  another  day. 

2.  Suppose  he  doth  keep  us  low  ;  yet  (Ps.  cxlv.  13,  14) 
*'  His  dominion  is  alway,  and  raiseth  up  all  that  are  bowed 
down."  O,  be  humbled;  he  is  said  (Deut.  xxxii.  13)  "  to  make 
the  people  suck  honey  out  of  the  rock,  and  oil  out  of  the  flint," 
sweetness  and  mercy  out  of  the  hardest  condition. 

3.  They  that  are  not  recompensed  for  their  enjoyment  of  lib- 
erties by  the  spiritual  refreshings  which  the  Lord  gives,  showing 
them  more  of  their  own  hearts  ;  the  Lord  proclaims  liberty  to 
them  to  depart.  I  am  persuaded  the  whole  country  would  flour- 
ish the  more. 

4.  Lament  rather  your  owm  vileness,  who,  in  the  midst  of  all 
mercy,  know  not  how  to  use,  but  abuse,  our  liberties  :  and  hence 
the  Lord  forsakes  us,  (as  Ezra  ix.  8,  10,  11,)  "  What  grace  hath 
been  showed  us  ?  what  shall  we  say,  that  after  this "  ?  etc. 
"  Wouldest  thou  not  be  angry  w^th  us  till  thou  hast  consumed 
us  ?"  Ps.  Ixxxi.  13,  16,  "  O  that  my  people  had  heard  my  voice  ! 
I  would  have  subdued  their  enemies."  God  would  not  be  want- 
ing unto  us,  if  we  were  not  to  him. 

Take  therefore  that  example  to  imitate,  in  Acts  ix.  31,  "  Having 
rest,  they  were  edified."  If  we  be  not  so,  truly,  as  none  have  the 
like  liberties,  so  no  bondage  so  sad,  nowhere  such  poverty,  no- 
where such  anguish  of  conscience,  nowhere  such  spirit  and  power 
of  sin,  nowhere  such  sad  anger ;  if  in  practice  we  be  unthankful, 
or  can  mouth  and  speak  against  long  sermons,  and  against  the 
country  and  Christians,  or  in  hearts  undervalue  them  ;  and  when 
you  see  Indians  rise,  brambles,  Abimelechs,  and  Shebnas  raised, 
etc.,  then  know  this  is  for  abuse  of  liberty. 

Use  7.  Of  exhortation,  to  come  under  Christ's  government, 
and  be  in  his  service ;  lest  ye  come  to  know  the  difference  be- 
tween it  and  some  other  by  experience. 

Motive  1.  You  must  be  either  under  Christ's  yoke,  or  Satan's 
and  sin's,  and  so  all  other  miseries  ;  and  therefore,  as  Joshua  said, 
so  say  I  to  you  :  "  Choose  you  whom  you  will  serve." 

Mot.  2.  Consider  the  diiference  between  the  service  of  the 
Lord  and  Shishak. 


356  A    WHOLESOME    CAVEAT 

1.  The  government  of  others,  tyrannical,  proud  men,  or  sin  or 
Satan,  or  outward  miseries  ;  it  is  full  of  rigor,  force,  and  cruelty. 
Ezek.  xxxiv.  4,  "  With  force  and  cruelty  have  ye  ruled  them." 
But  Christ's  government  is  there  shown  to  be  in  mercy,  and  full 
of  mercy  ;  though  sometimes  lost,  he  will  fetch  thee  in  again  ; 
though  sick  and  weak,  he  will  heal  thee  again.  (Ver.  16;  Deut. 
iv.  6.)  It  is  for  thy  good  the  Lord  hath  no  need  of  thy  service, 
etc.  True  it  is,  the  Lord  may  show  his  people  hard  things,  and 
give  them  sad  miseries  ;  but  these  wounds  do  not  kill  them,  only 
make  way  for  healing  the  distempers  of  their  hearts  that  are  in 
his  poor  weak  ones,  and  his  end  is  to  bring  them  to  himself. 

2.  Their  government  is  in  itself  hard  and  bitter.  To  serve  a 
lust  now,  it  is  a  torment  sometimes  to  conscience,  if  that  be 
awake ;  if  not,  it  is  a  curse  of  curses ;  much  reluctancy  against 
it;  much  chiding  after  it,  and  God  hides  himself;  dreadful  fears, 
and  heart  itself  unquiet.  But  Christ's  yoke  is  easy  and  his 
burden  light ;  his  assistance,  and  presence,  and  love,  and  peace 
make  it  so,  and  that  daily,  and  at  death  especially. 

3.  There  is  little  recompense  for  their  service.  The  best  that 
Saul  can  give  are  olive  fields  and  vineyards ;  but  anguish  of 
conscience  after  the  work  is  done.  But  the  Lord  gives  a  king- 
dom ;  and  not  a  word  or  thought,  but  there  is  a  book  of  remem- 
brance writ ;  not  a  cup  of  cold  water,  or  rag  to  any  of  Christ's 
naked  servants,  but  it  will  be  recompensed.  "  You  have  followed 
me,  you  shall  sit  on  thrones." 

Mot.  3.  Consider  how  fain  the  Lord  would  have  you  under 
his  government;  for  many  will  say,  I  have  refused  so  oft,  and 
what  shall  I  now  do  ?  The  Lord  will  cast  me  by.  True,  he  may 
do  so,  and  you  may  be  glad  if  the  Lord  will  honor  you  in  doing 
his  work.  Yet,  (Prov.  ii.  23,)  ''  Return,  you  scorners,  at  my  re- 
proof, and  I  will  pour  out  my  Spirit  upon  you."  Jer.  xxxvi.  3,  7, 
"  Read  "  (says  God)  "  the  words  of  the  roll  to  them.  It  may  be 
they  will  hear,  and  present  their  supplications  before  the  Lord, 
and  turn  every  man  from  his  evil  way,  that  I  may  forgive  their 
iniquity  and  their  sin."  Read  the  place,  if  you  can,  without  tears. 
You  that  have  departed  from  God  and  Christ,  and  provoked 
God's  wrath,  when  there  is  but  lixtle  hope  left,  it  may  be,  0,  yet 
read  the  roll. 

Mot.  4.  Once  Christ's,  and  under  his  government,  you  shall 
never  be  cast  off.  "  As  sin  hath  reigned  unto  death,  so  shall  grace 
reign  unto  eternal  life."  (Rom.  v.  21.)  "  He  will  bestow  on 
you  the  sure  mercies  of  David,  by  an  everlastino;  covenant." 
(Is.  Iv.  5.)  ^    J  ^ 

Quest.     But  wherein  should  I  submit  to  the  Lord  ? 


FOR    A    TI3IE    OF    LIBERTY.  357 

Ans.  None  have  power  to  rule  conscience  but  Christ ;  give 
hijn  therefore  this  glory ;  that  wherein  he  binds  conscience,  con- 
science, not  out  of  fear,  but  love,  may  indeed  submit.  I  have 
instanced  the  particulars  formerly,  yet  more  distinctly.  There 
be  two  great  commands  or  charges  of  Christ,  that  lie  upon  all 
men's  consciences  to  whom  the  gospel  comes,  and  therein  lies  our 
service  of  him  generally;  which  two  I  name,  because  there  we 
think  we  are  free,  or  do  not  know  our  liberty. 

First.    The  command  of  Christ  is,  that  every  one,  to  whom  the 
gospel  comes  and  is  preached,  do  believe ;  i.  e.,  receive  Christ  Jesus 
m  all  his  fullness  in  the  gospel.    (John  i.  12.)   For  that  is  to  be- 
lieve ;  in  which  command  lies  God's  offer.     1  John  v.  23,  "  This 
is  his  commandment,  that  ye  believe."     John  vi.  25,  37,  38,  "This 
is  the  work  of  God,  that  ye  believe."     Xow,  here  men  think  they 
are  free.     1.  They  say  they  are  unworthy ;  and  hence  they  say, 
Depart  from  me,  Lord ;  I  am  a  sinful  man ;  as  if  God's  grace  was 
built^  on   man's   worthiness.     2.  Because   unhumbled ;   whereas 
God's  grace  calls  in  men  unhumbled,  (Rev.  viii.  17,  18.)     For 
God's  caU  and  offer  is  general,  though  none  but  the  humble  wiU 
hearken  to  it     But  there  are  none  but  it  may  be  said  to  them, 
If  they  can  believe,  let  them.     3.  Because  Christ  is  not  theirs, 
and  are  they  bound  to  believe  he  is  ?  whereas  the  first  act  of 
faith  IS  not  to  beheve  Christ  is  mine ;  then  men  were  bound  to 
believe  a  lie.     But  to  receive  Christ  as  a  woman  her  husband, 
that  he  may  be  mine  by  faith ;  and  so  a  man  may  know  and  say, 
He  IS  mine.     The  gospel  doth  nowhere  say  to  any  man,  Christ  is 
thine ;  but  if  thou  receive  him,  he  is  thine,  and  consequently  the 
Spirit  speaks  so  also.     4.  Because  they  can  not  believe,  unless 
they  should  presume ;  as  if  the  gospel  bound  the  conscience  of 
none  to  believe  but  them  that  were  able  to  believe  it,  and  receive 
Christ  in  it :  yet  it  is  otherwise  ;  for  it  binds  all  to  receive  Christ 
Jesus ;  to  go  up  and  possess  him ;  to  feed,  eat  and  drink,  and  live 
forever.     And  I  will  leave  this  one  undeniable  argument:  If 
men  are  liable  to  eternal  condemnation  at  the  great  and  last  day, 
and  to  bear  the  eternal  wrath  of  God  and  Christ  also,  for  dis- 
obeying the  gosi3el,  for  refusing  Christ  and  the  offer  of  his  grace 
therein,  then  those  men's  consciences    are    bound  to  obey   the 
gospel ;  i.  e.,  to  believe  and  receive  Christ  now  in  this  life.     But 
all  that  have  the  gospel  preached  to  them  are  liable  to  eternal 
condemnation  for  disobedience  to  it.   (John  iii.  18,  19.)     Ps.  ii.  12, 
"Kiss  the  Son,  lest  he  be  angry."     So,  (2  Thess.  ii.  8,  9,)  "He 
comes  to  render  vengeance  on  them  that  obey  not  the  gospel." 
Rom.  ii.  16,  "The  Lord  shall  judge  the  secrets  of  all  hearts  by 
my  gospel ; "  that  is,  wherever  the  gospel  comes ;  for  they  that 


358  A    WHOLESOME    CAVEAT 

have  no  law,  having  no  law  shall  not  be  judged  by  it ;  but  men 
that  have  had  the  gospel  shall  be  judged  by  itj  and  therefore  are 
bound  to  obedience  thereunto. 

The  serious  consideration  of  which  one  truth  is  enough  to 
draw  all  to  Christ  from  the  power  of  unbelief;  especially  they 
that  say,  I  can  not  or  ought  not  believe.  For  the  reason  why 
men  do  not  come  is, — 

1.  They  think  the  gospel  concerns  not  them.  What,  doth  the 
Lord  say  to  me,  Come,  so  vile  and  sinful  ?  Yes,  that  he  doth.  If 
there  was  no  such  law,  there  could  be  no  transgression  or  con- 
demnation. 

2.  They  think  they  shall  presume.  No,  if  conscience  be  bound 
to  it,  it  is  no  presumption  to  keep  a  Sabbath  aright,  or  to  receive 
Christ  as  God  offers  him.     O,  this  quiets  conscience, 

3.  The  Lord  lays  his  chain  on  the  most  tender  place  of  con- 
science, as  it  will  answer  it  at  the  great  day,  or  will  have  any 
peace ;  take  heed  you  refuse  not  so  great  salvation, 

4.  It  is  a  chain,  not  of  bondage,  but  of  liberty,  and  mercy,  and 
love.  Come  and  receive,  not  a  kingdom,  but  Christ,  peace,  par- 
don, and  grace  freely ;  which  may  draw  the  heart,  as  it  will  at 
the  great  and  last  day.  "  Come,  ye  blessed,  take  a  kingdom  ;  " 
take  a  Christ  prepared  for  you  from  before  the  foundation  of  the 
world.  O  that  this  might  sound  in  your  ears !  This  is  the  first 
and  chiefest :  without  this,  all  your  obedience  is  hypocrisy,  and 
abominable;  but  this  will  please,  and  then  all  poor  obedience 
shall  please. 

Secondly.  Love  unto  the  whole  will  of  Christ ;  especially  to 
that  part  of  it,  to  love  those  that  be  the  members  of  Christ.  Some 
Christians  they  believe,  and  feeling  a  heart  so  cross  to  Christ, 
and  the  will  of  God,  think  they  are  from  under  the  government 
of  God  and  Clirist,  and  so  from  under  the  grace  of  Christ,  (and 
the  argument  is  strong,  if  true ;)  but  why  not  under  his  govern- 
ment ?  Because  they  find  daily  a  spirit  so  cross  to  the  will  of 
Christ,  and  hence  under  continual  fears  of  condemnation.  O,  but 
consider,  hast  thou  no  love  to  the  will  of  Christ  and  law  of  God  ? 
(for  if  any  believe,  this  is  found  in  him  :)  if  so,  then  under  Christ's 
government.  Rom.  viii.  2,  "  The  law  of  the  Spirit  of  life  hath 
made  me  free."  What  is  that  law  ?  See  chap.  vii.  23, 24,  Spirit 
of  "  delight  in  the  law  in  the  inner  man,"  and  mourning  for  con- 
trary captivity.  Know,  therefore,  though  you  can  not  do  all,  yet 
love  the  whole  will  of  God,  and  mourn  where  you  do  not ;  and 
then  say.  Now  no  condemnation.  Do  not  say.  It  is  impossible. 
O,  here  is  men's  woe,  and  trial  of  subjection  to  Christ's  will  1 
How  do  you  love  it,  love  his  Sabbaths  and  ordinances,  because 
of  his  love  to  you  ?     How  does  this  constrain  you  ? 


FOR    A    TIME    OF    LIBERTY.  359 

In  particular:    Love  the  people  of  God;  that  is  his  special 
commandment.   (1  John  iii.   23;  xiii.  34.)     But  now  the  want 
hereof,  or  the  contrary  hereto:  As  when  a  man  shall  become,  1. 
A  distas^r.     2.  A  contemner.     3.  A  censurer  and  whisperer. 
4.  A  scoffer.     5.  If  met  on  a  bridge,  an  opposer  of  the  truths  or 
servants  of  God.     This  is  that  which  kindfes  wrath,  and  wherein 
the  niward  venom  of  hypocrisy  appears.     There  are  many  duties 
neglected,  and  not  that  spirit  of  prayer  and  holy  conferences 
amongst  Christians ;  yet  do  you  keep  love  to  them ;  that  what 
you  can  not  do  yourselves,  yet  you  love  others  that  can  do  it,  and 
account  It  your  blessedness  to  be  like  them,  and  daily  mourn 
under  your  neglects  ;  that  in  every  thing  the  gospel  is  not  adorned 
by  you :  and  on  the  other  side,  although  you  have  many  duties, 
habbaths,  and  good  acts,  yet,  if  not  love,  all  is  vile,     I  fear  it  is 
not  men's  joy,  sweetness,  delight  to  hear  the  least  good  word  that 
falls  from  a  good  man's  lips,  but  rather  the  truths  and  thint^s  of 
God  despised ;  if  so,  then  look  for  woe.     And  for  members  of 
Christ,  their  lives  not  desired,  their  deaths  not  lamented;  but 
you  know  how  to  contend,  and  are  careless  though  the  gospel  and 
God  be  slandered  ;  you  cast  off  the  Lord's  yoke.     It  was  one 
man's  speech,  that  the  great  sin  of  this  country  will  be  hatred  of 
the  saints,  a  scornful  contempt  of  them.     It  will  come  by  degrees, 
first  distaste,  and  then  censure  and  contemn.     O,  but  if  herein 
you  submit,  herein  Christ  is  honored,  and  gospel  glorified,  in  love 
and  araiableness ;  not  in  a  rigorous  austerity  of  spirit,  and  dia- 
bolical censoriousness,  but  in  word  and  deed,  countenance  and 
gesture,  comforting  and  encouraging  one  another. 

When  David  would  know  what  to  do,  "  Truly,"  saith  he,  "my 
goodness  extends  not  to  thee ;  but  to  the  saints,  in  whom  is  all 
my  delight,"  O,  therefore  submit  here;  this  conscience  calls 
for,  and  Christ  must  have. 

To  conclude  with  a  word  for  help  here  :  — 
Means  L  Look  to  God's  ordinances,  not  as  they  be  in  them- 
selves, but  as  appointed  of  God,  to  communicate  an  almighty 
power  of  spirit  io  them  that  wait  on  the  Lord  in  them.  An  al- 
mighty i>ower  must  overcome,  and  go  on  conquering  and  to 
conquer.  How  shall  we  have  this  by  "'God's  ordinances?  Some 
more  principal,  as  word  and  sacraments  ;  some  less.  How  shall 
we  partake  of  this  power  in  them  ?  Look  not  on  them  as  them- 
selves, but  as  appointed  and  sanctified,  and  so  as  glorious.  And 
there  pray  and  wait,  and  look  for  the  power ;  nay,  believe  you 
shall  receive  this  power.  As  the  waters  of  Jordan  to  Naaman, 
how  did  they  cleanse  ?  When  he  looked  upon  them  without  the 
command  and  promise,  he  despised  them,  and  so  found  not  the 


360       A    WHOLESOME    CAVEAT    FOR   A    TIME    OF    LIBERTT. 

benefit  of  them ;  but  afterwards  he  found  the  benefit  of  them,  when 
he  washed  seven  times  in  attendance  to  the  appointment  of  God. 
Brethren,  it  is  but  go  and  wash  here.    (1  Cor.  x.  5.) 

Means  2.  Know  your  disobedience,  the  breadth  of  it.  ^  Some 
things  Christians  see,  and  pray  against  them,  and  then  all  is  well ; 
but  see  the  breadth  of  evil  in  your  disobedience.  There  is  some- 
thing that  doth  oppose  God  in  every  lawful  thing,  in  whole  or  in 
part,  (for  flesh  is  in  it,)  or  else  you  are  blinded  if  you  see  it  not. 
O,  therefore,  feel  the  breadth  of  evil  in  it;  that  being  sensible 
of,  and  humbled  under,  and  striving  against  your  continual  dis- 
obedience, every  thought  may  be  brought  into  subjection  and 
obedience  to  Christ. 


INEFFECTUAL  HEARING  THE  WORD. 


VOL.   III.  31 


OF 


INEFFECTUAL  HEAEING  THE  WORD, 


John  V.  37,  "  Ye  have  neither  heard  his  voice  at  any  time,  nor  seen  his 

shape." 

From  the  31st  verse  to  the  end  of  this  chapter,  our  Sa- 
viour proves  that  he  was  the  Messiah  to  come,  from  four  tes- 
timonies :  — 

1.  From  the  testimony  of  John,  the  first,  yet  the  least,  yet 
very  strong  and  full,  ver.  32,  33. 

2.  From  the  testimony  of  his  works,  greater  than  that  of 
John,  ver.  36. 

3.  From  the  testimony  of  the  Father,  by  his  voice  from 
heaven,  ver.  37. 

4.  From  the  voice  of  the  Scriptures,  the  highest  of  all,  and 
surer  than  a  voice  from  heaven,  (2  Pet.  i.  19,)  ver.  39,  46. 

Now,  these  words  are  annexed  to  the  third  testimony,  which  I 
told  you  is  the  voice  of  God  from  heaven,  set  down.  (Matt.  iii. 
17.)  For  this  testimony  of  the  Father  is  not  the  inward  testi- 
mony of  the  Spirit  only,  because  Christ  speaks  of  pubhc  and 
evident  testimonies  in  this  place,  nor  is  it  meant  of  the  testimony 
of  the  Father  in  the  Scripture,  for  that  is  a  distinct  testimony ; 
and  though  the  Father  doth  testify  of  Christ  in  the  Scriptures, 
yet  it  is  not  as  his  testimony,  no  more  than  the  testimony  of 
John,  and  of  his  works,  whereby  the  Father  did  testify  also.  Nor 
is  it  probable  that  our  Saviour  would  at  this  time  omit  that  fa- 
mous testimony  of  the  Father  at  his  baptism,  which,  if  it  be  not 
here,  is  nowhere  in  this  chapter.  Besides,  how  is  this  testimony 
the  Father's  more  than  the  Spirit's  ?  But  then,  being  called  his 
Son,  he  did  evidently  declare  himself  to  be  the  Father  that  spake. 
Lastly,  the  Spirit's  testimony  is  spoken  of  as  the  testimony  of 
Moses  and  the  prophets.  Ver.  46,  "  For  had  ye  believed  Moses, 
ye  would  have  believed  me,  for   he  wrote  of  me."    Ver.  47, 

363 


S64  OF  INEFFECTUAL    HEARING    TITE    WORXr, 

"  For  if  ye  believe  not  his  writings,  how  shall  ye  believe  mj 
words  ?  " 

Now,  our  Saviour,  in  these  words,  answers  an  objection  which 
the  Jews  (ever  conceited  of  their  own  knowleetge)  might  make  : 
We  know  the  Father  as  well  as  you  ;  and  yet  we  know  no  such 
testimony  that  he  gives.  Christ  answers.  You  do  not  know  him  ; 
for  the  certain  knowledge  of  a  thing  is  either  by  seeing  or  hear- 
ing ;  now  you  never  saw  him  nor  heard  him  ;  you  have  therefore 
no  acquaintance  with  him. 

So  that  the  words  contain,  1.  Clirist's  fearful  accusation  of  the 
Jews  to  be  ignorant  of  God.  2.  The  aggravation  and  extent  of 
it,  at  no  time,  i.  e.,  not  only  at  baptism,  but  at  no  other  time,  in 
any  ministry,  or  in  any  scripture,  etc. 

Question  1.     What  is  it  not  to  see  his  shape  nor  hear  his  voice  ? 

Answer.  Some  think  they  are  metaphorical  speeches,  to  ex- 
press their  ignorance  of  God.  Now,  though  this  be  the  scope 
and  the  general  truth,  yet  I  conceive  the  Lord,  speaking  particu- 
larly, and  knowing  what  he  spake,  intends  something  particularly ; 
and  it  is  a  rule  never  to  fly  to  metaphors  where  there  can  be  a 
plain  sense  given.  There  are  therefore  two  degrees  of  true 
knowledge  of  God  in  this  life,  or  it  is  attained  unto  by  a  double 
means :  — 

1.  By  hearing  of  him,  for  hence  our  faith  comes  by  the  word. 

2.  By  hearing  thus  from  him,  the  mind  also  comes  to  have  a 
true  idea  of  God,  as  he  reveals  himself  in  the  word  and  means  by 
the  Spirit,  (Job  xlii.  5 :)  "I  have  heard  of  thee  by  the  hearing 
of  the  ear,  but  now  mine  eye  seeth  thee ; "  and  this  is  the  shape 
here  spoken  of,  not  bodily  and  carnal.  Now,  Christ  doth  profess 
that  they  did  want  both.  Carnal  and  unregenerate  hearts  neither 
hear  God's  voice,  nor  have  a  right  idea  of  God  in  their  minds, 
but  become  vain  in  their  minds,  though  they  have  means  of 
knowing,  and  their  foolish  hearts  are  darkened ;  the  wiser  they 
be  the  more  foolish  they  grow. 

2.  At  no  time,  i.  e.,  neither  at  baptism,  nor  else  in  any  man*s 
ministry,  nor  in  any  of  the  scriptures  which  you  read,  and  where 
the  Lord  speaks. 

3.  But  did  they  not  hear  the  voice  of  God  at  Christ's  baptism, 
and  at  the  mount  when  Christ  preached,  when  the  Scriptures 
were  opened  every  Lord's  day,  and  at  other  times,  amongst  them  ? 

Ans.  No,  they  never  heard  it.  It  is  a  strange  thing  that 
such  men  that  read,  heard,  preached,  remembered  the  Scrip- 
tures, and  could  tell  you  mysteries  in  titles,  never  heard  the 
voice  of  God ;  and  yet  it  is  most  true. 

Observation,     That  many  men  may  a  long  time  together  know 


OF   INEFFECTUAL    HEARING    THE    %yORD.  365 

and  hear  the  word  of  God  written  and  spoken,  yet  never  hear 
the  Lord  speaking  that  word,  no,  not  so  much  as  one  word,  title, 
or  syHable  ;  no,  not  so  much  at  once,  at  any  time.  This  was  the 
estate  of  the  Jews,  and  this  is  the  estate  of  all  unregenerate  men. 
Hence  Christ  (Luke  xix.  41)  laments  and  weeps  over  Jerusa- 
lem, saying,  "  O  that  thou  hadst  known  in  this  thy  day,"  etc. 

Quest.  L  How  did  the  Jews  hear,  and  yet  not  hear  God 
speaking? 

Ans.  There  is  a  twofold  word,  or  rather  a  double  decla- 
ration of  the  same  word.  I.  There  is  God's  external  or  outward 
word,  containing  letters  and  syllables,  and  this  is  his  external 
voice.  2.  There  is  God's  internal  word  and  voice,  which  secretly 
speaks  to  the  heart,  even  by  the  external  word,  when  that  only 
speaks  to  the  ear.  The  first  the  Jews  did  hear  at  Christ's  bap- 
tism, in  Christ's  ministry,  and  in  reading  the  Scriptures,  and 
when  they  did  hear  it,  it  was  God's  word  they  heard,  full  of 
glory,  and  so  they  heard  the  word  spoken,  but  only  man  speaking 
it ;  the  other  comes  to  few,  who  hear  not  only  the  word  spoken"^ 
but  God  speaking  the  word.  (Rom.  x.  18,  19.)  Israel  did  hear, 
but  Israel  did  not  know.  Christ  speaks  in  parables ;  hence  in 
seeing  they  did  not  see.  (Luke  viii.  10.)  And  this  is  one  way 
how  it  is  true  that  Christ  says,  "  they  never  heard  his  voice." 
As  it  is  with  a  painted  sun  on  the  wall,  you  see  the  sun  and  stars, 
but  there  is  a  difference  between  seeing  this  and  the  sun  and 
stars  themselves,  wherein  is  an  admirable  glory :  go  to  a  painted 
sun,  it  gives  you  no  heat,  nor  cherisheth  you  not;  so  it  is 
here,  etc. 

2.  This  inward  word  is  double.  1.  Ineffectual,  (though  in- 
ward.) 2.  Effectual.  1.  Ineffectual  is  that  which  hath  some 
inward  operation  upon  the  heart,  but  it  attains  not  God's  end  to 
bring  a  man  into  a  state  of  life  ;  and  thus,  (Heb.  vi.  2,  5,)  "  Many 
tasted  of  the  good  word  of  God,  yet  fell  away."  And  such  a 
heart  is  compared  to  a  field  which  a  man  plows  and  sows,  and 
rain  falls  on  it,  and  yet  the  end  is  not  attained  ;  it  brings  forth 
thistles ;  and  this  many  Jews  did  hear,  and  hence  had  some  kind 
of  faith  in  Christ.  2.  Effectual  is  that  which  hath  such  an  in- 
ward efiicacy  upon  men's  hearts  as  that  God  attains  his  end 
thereby,  (Is.  Iv.  11,)  and  brings  men  to  a  state  of  life,  of  which 
Christ  speaks,  (John  vi.  45 ;)  and  this  voice  none  but  the  elect 
hear  ;  and  of  this  Christ  speaks  here,  as  appears  ver.  38  :  "  Him 
whom  he  sent  ye  believe  not."  Hence  it  is  you  have  heard  God 
at  no  time.  Hence  he  speaks  of  such  a  hearing  and  knowing, 
such  a  hearing  outwardly,  as  is  accompanied  with  such  a  hearing 
inwardly,  (John  xiv.  17  ;)  so  that  many  men  may  hear  the  word 
31* 


366        OF  INEFFECTUAL  HEARING  THE  WORD. 

spoken  outwardly,  but  never  inwardly;  they  may  hear  it  in- 
wardly, but  never  effectually,  translating  them  from  state 'to  state, 
from  death  to  life,  from  life  to  life  and  glory ;  no  sense  of  the 
majesty  of  God  speaking,  nor  effectual  hearing  of  the  word 
spoken.  When  the  sun  is  down,  the  moon  may  arise  ;  but  yet  a 
man  is  cold  and  dark  ;  but  when  the  sun  ariseth,  O,  it  warms, 
nourisheth,  and  cherisheth,  etc.;  nothing  is  hid  from  it:  so  it 
is  here,  when  the  Lord  speaks  inwardly  and  effectually  to  the 
heart. 

Reason  1.  From  that  great  distance  and  infinite  separation 
of  men's  souls  from  God,  that  though  God  calls,  yet  they  can  not 
hear  no  more  than  men  a  thousand  miles  off.  "  Men  are  dead  in 
sin."  (Eph.  ii.  1.)  Now,  what  is  spiritual  death  but  separation 
of  the  soul  from  God  and  God  from  it  ?  A  dead  man  can  not 
hear  one  word  at  no  one  time ;  he  was  not  dead  if  he  could. 
Men's  minds  are  far  from  God,  and  hearts  also,  that  they  are 
neither  stricken  with  the  sight  of  his  glory,  nor  sense  and  savor 
of  his  goodness,  but  must  be  vain,  and  have  worldly  hearts  in  the 
church,  nay,  adulterous  eyes,  or  if  they  listen,  God  is  gone  from 
them,  and  from  his  word  also.   (Hos.  v.  6.) 

Reason  2.  From  the  mighty  and  wonderful  strange  power  of 
Satan,  which  blinds  their  eyes,  they  can  not  see  nor  hear,  (2  Cor. 
iv.  4,)  never  such  clear  light,  never  such  an  effectual  word,  as 
that  of  the  apostles,  yet  it  was  hid  ;  why  ?  The  God  of  this 
world  bhnded  them  ;  either  he  will  keep  such  a  noise  and  lumber 
in  their  heads  that  they  can  not  hear  God  speaking  for  the  noise, 
or  else  turn  himself  into  an  angel  of  light,  and  speak,  and  by  their 
light  will  blind  them,  that  the  light  in  them  shall  be  darkness. 
(Rom.  i.  22.)  When  men  with  natural  light  began  to  be  most 
wise,  then  they  became  the  greatest  fools ;  so  it  is  with  other 
knowledge  of  Scripture,  and  things  they  hear.  Happy  were  it 
for  many  a  man  if  he  had  never  heard  nor  seen  ;  for  that  which 
he  hath  heard  and  seen  keeps  him  from  hearing.  Tyre  and 
Sidon  would  hear  sooner  than  Capernaum  that  heard  most. 

Reason  3.  From  the  righteous  judgment  of  God,  in  leaving 
men  to  be  blinded  and  made  deaf,  from  and  by  the  means  where- 
by they  should  hear  and  know ;  that  as  it  is  with  the  saints,  all 
evil  things  are  for  their  good,  so  all  good  things  are  for  their  hurt, 
(Is.  vi.  10 ;)  the  meriting  cause  is  unbelief  and  sin,  but  the  deep^ 
and  hidden  rise  of  all  is  God's  eternal  dereliction  of  them.  God 
never  intended  love,  special  love  to  them  ;  hence  he  never  speaks 
one  word  to  them.  2  Cor.  iv.  3  ;  John  vi.  65,  "  Many  were 
offended  at  his  words,  and  forsook  him."  Now,  to  take  off  this 
offense,  I  said,  "  None  can  come  to  me,  except  it  be  given  him  of 
the  Father."     What  is  that?    See  ver.  45  and  37. 


OF    INEFFECTUAL    HEARING    THE    WORD.  3G7 

Use  1.  Hence  see  the  reason  why  the  word  is  so  wonderfully 
ineffectual  to  the  souls  of  many  men,  that  it  never  stirs  them, 
that  it  is  a  strange  thing  to  them.  It  is  (Heb.  xii.  19)  like  the 
law,  a  voice  of  words,  a  sound  of  words  ;  so  they  hear  men  speak, 
but  understand  no  more  than  if  they  speak  in  a  strange  language  ; 
or  if  they  do,  it  concerns  not  them  ;  or  if  it  stirs,  it  is  but  as  the 
blowing  of  the  wind  upon  a  rock,  which  blusters  for  a  time,  but 
when  the  wind  is  down  they  are  still.  Truly  they  hear  the  word 
spoken,  but  they  do  not  hear  God  speaking.  They  heard  Lati- 
mer speak,  but  not  God  speaking  ;  they  hear  a  sound,  which 
every  one  says,  and  they  think,  is  the  word,  but  they  hear  not 
God  speaking  it. 

One  would  wonder  that  those  Jews  that  heard  .John  and  his 
disciples,  Moses  and  the  prophets,  nay,  God's  voice  from  heaven, 
saying,  •'  This  is  my  Son,"  that  they  should  not  hear  this,  and  re- 
ceive him  with  all  their  hearts,  but  they  did  not  hear  his  voice. 
One  would  wonder  to  see,  that  such  things  which  a  gracious  heart 
thinks,  this  would  draw  every  heart,  yet  remain  not  stirred ; 
things  which  the  devils  tremble  at,  and  others  which  angels  won- 
der at,  yet  they  hear  not.  O,  they  hear  not  God  speak,  they  are 
dead  in  their  graves,  far  from  God ;  and  there  they  are  kept  by 
the  mighty  power  of  Satan,  like  one  in  a  deep,  dark  cave,  kept  by 
fiery  dragons  under  the  ground,  and  the  tombstone  is  laid  upon 
them.  If  Christ  spake,  he  would  make  the  dead  to  hear,  and 
the  blind  to  see. 

Use  2.  Hence  see  why  the  saints  find  such  changes  and 
alterations  in  themselves  when  they  come  to  hear;  sometimes 
their  hearts  are  quickened,  fed  and  cherished,  healed  and  com- 
forted, relieved  and  visited ;  sometimes  again  dead  and  senseless, 
heavy  and  hardened.  Mark  viii.  17,  18,  21,  "  How  is  it  ye  do 
not  understand  ? "  Nay,  which  is  more,  that  the  same  truth 
which  they  hear  at  one  time  should  affect  them,  and  at  another 
time  doth  not ;  the  same  tiling  wdiich  they  have  heard  a  hundred 
times,  and  never  stirred  them,  at  last  should.  The  reason  is, 
they  heard  the  word  of  God  spoken  at  one  time,  but  not  God 
speaking  ;  and  they  heard  the  Lord  speaking  that  same  word  at 
another  time  ;  the  Lord  is  in  his  word  at  one  time,  the  word 
goes  alone  at  another  time  ;  as  in  Elijah,  the  Lord  was  not  in  the 
whirlwind,  but  he  spake  in  the  still  voice,  and  hence  there  he  was 
to  Elijah.  (Luke  xxiv.  25,  with  32.)  Not  that  you  are  to 
lay  blame  on  the  Lord ;  for  he  blows  where  be  listeth ;  but  to 
make  us  see  it  is  not  in  outward  means,  nor  it  is  not  in  our  own 
spirits  to  quicken  ourselves,  and  to  make  us  ashamed  of  our  own 
darkness,  that  when  he  speaks  yet  we  can  not  hear,  there  is  so 


368  OF    INEFFECTUAL    HEARING    THE    WORD. 

much  power  of  spiritual  death  and  Satan  yet  within  us,  only  out 
of  his  pity  he  speaks  sometimes.  Not  that  you  should  despise 
the  outward  word ;  no,  no  ;  the  Lord  is  there  shining  in  perfec- 
tion of  glory,  and  that  which  doth  thee  no  good,  the  Lord  makes 
powerful  to  some  others.  But  prize  the  Spirit  of  God  in  that 
word,  which  alone  can  speak  to  thee. 

Use  3,  Of  dread  and  teiTor  to  all  unregenerate  men.  Hence 
see  the  heavy  wrath  of  God  against  them :  they  have  indeed  the 
Scriptures,  and  the  precious  word  of  God  dispensed  to  them  ;  but 
the  Lord  never  speaks  one  word  unto  them.  If  any  one,  from 
whom  we  expect  and  look  for  love,  pass  by  us  and  never  speak ; 
what,  not  speak  a  word  ?  and  we  call  to  him  and  he  will  not  speak, 
we  conclude  he  is  angry  and  displeased  with  us.  You  look  for 
love,  do  you  not  ?  You  that  hear  every  Sabbath,  and  come  to 
lectures,  and  you  must  out ;  it  is  well.  Yes,  you  will  say,  his 
love  is  better  than  life,  and  frowns  more  bitter  than  death. 
Love  ?  Woe  to  me  if  the  Lord  do  not  love  me ;  better  never 
been  born.  I  hope  he  loves  me.  Plappy  I,  if  the  mountains 
might  fall  on  me,  to  crush  me  in  pieces,  if  he  loves  me  not,  etc. 
But  consider,  if  he  loves,  he  will  then  speak  peace  unspeakable 
to  thy  conscience  when  humbled,  life  to  thy  heart,  joy  in  the 
Holy  Ghost.  (Is.  Ivii.  19.  John  vi.  63.  1  Thess.  i.  6.)  But  look 
upon  thy  soul,  and  see  this  day  in  the  sight  of  God,  whether  ever 
the  Lord  spake  one  word  to  thee :  outwardly  indeed  he  hath,  but 
not  inwardly ;  inwardly  also,  but  not  eifectually,  "  to  turn  them 
from  darkness  to  light,  and  the  power  of  Satan  to  God,"  etc. 
The  voice  of  God  is  full  of  majesty,  it  shakes  the  heart ;  it  is 
full  of  life,  it  quickens  the  dead,  and  light,  and  peace,  and  gives 
wisdom  to  the  simple.  Ps.  cxix.,  "  Opening  of  thy  word  gives 
light  to  the  eyes."  How  many  women,  ever  learning  and  never 
knowing,  and  many  men  learning  and  knowing,  what  is  said,  but 
never  hear  God  speak !  Then  know  the  wrath  of  tlie  Lord,  see 
and  go  home  moui-ning  under  it.  There  is  a  fourfold  wrath  in 
this:  — 

1.  It  is  the  Lord's  sore  wrath  and  displeasure.  (Zech.  i.  2, 
with  ver.  4.)  If  one  should  expect  love  from  another  to  do 
much  for  him,  and  he  did  not,  it  may  be  he  would  not  take  it  as 
a  sign  of  displeasure ;  but  if  he  will  not  do  a  small  thing,  not 
speak  a  word  to  him,  O,  this  is  bitter.  Wliat,  will  not  the  Lord 
speak  a  word,  not  one  word,  especially  when  thy  life  lies  on  it, 
thy  soul  lies  on  it,  eternity  lies  on  it,  especially  the  Lord  that  is 
so  merciful  and  pitiful  ?     Tliis  is  a  sign  of  sore  anger. 

2.  It  is  a  token  of  God's  old  displeasure,  eternal  displeasure. 
I  know  you  can  not  hear  ;  hence,  though  God  speaks,  you  hear 


OF  INEFFECTUAL  HEARING  THE  WORD.        369 

liim  not.  But  why  doth  not  the  Lord  remove  that  deafness? 
You  old  hearers,  that  have  ears  fat  with  hearing,  but  heavy,  he 
never  intended  love,  else  he  would  speak ;  there  would  be  some 
time  of  love.  Rom.  xi.  7,  8,  "  The  elect  have  had  it ;  others  are 
blinded,  as  it  is  written,  God  hath  given  them  the  spirit  of  slum- 
ber, eyes  that  they  should  not  see,  and  ears  that  they  should  not 
hear,  to  this  day." 

3.  It  is  the  Lord's  present  displeasure.  When  a  man  looks 
for  love  and  speech,  and  he  doth  not  speak  at  those  times  he  is 
not  wont  to  speak,  one  may  take  it  as  no  sign  of  anger  ;  but  when 
the  Lord  shall  speak  usually,  and  then  he  speaks  not,  this  is  a 
sad  sign.  (1  Sam.  xxviii.  6,  15.)  He  cries  out  of  this,  "  He  an- 
swers me  not  by  Urim  nor  dreams,"  nor  thee  by  the  gospel  nor 
law,  neither  where  he  useth  to  answer.  If  this  anger  were  to 
come,  it  were' some  comfort;  but  when  it  is  now  upon  thee,  even 
that  very  sermon  and  word  whereby  he  speaks  to  others,  but  not 
a  word  to  thee. 

4.  It  is  his  insensible  anger.  For  a  fat  heart  and  a  heavy  ear 
ever  go  together ;  for  you  will  say,  I  feel  no  hurt  in  this  ;  I  have 
heard  and  been  never  the  better,  but  yet  that  hath  made  me  never 
the  worse.  0,  poor  creature  !  It  is  because  you  feel  it  not ;  but 
when  the  time  of  misery  shall  come,  you  will  say.  This  is  woe  and 
load  enough,  for  the  Lord  to  give  no  answer.  Ps.  Ixxi.  9,  "  We 
see  not  our  prophets,  nor  any  to  tell  us  how  long ;  "  so  you  that 
despise  means,  you  shall  then  lament  and  say,  ^Xone  can  tell  how 
long.  O,  therefore,  lament  this  thy  condition  now,  that  the  Lord 
may  hear  some  of  your  cries,  etc. 

Use  4.  Hence  examine  whether  ever  you  heard  the  Lord's 
voice  or  no ;  not  only  outwardly,  (for  that  you  know  you  have 
often  done,)  but  inwardly  ;  and  not  only  so,  for  so  ye  may  do,  and 
yet  your  ears  heavy ;  but  effectually,  that  if  it  be  not  so,  you  may 
be  humble  and  say.  Lord,  how  have  I  spent  my  time  in  vain  ! 
And  if  it  be  so,  you  may  be  thankful,  and  say,  Lord,  what  am  I, 
that  the  infinite  God  should  speak  to  me  ? 

There  is  great  need  of  trial  of  this,  for  a  man  may  read,  hear, 
and  understand,  externally,  whatever  another  may  ;  and  yet  the 
whole  Scripture  a  sealed  book. 

There  are  therefore  these  three  degrees,  by  which  you  shall 
discern  the  effectual  voice  of  God :  you  must  take  them  jointly. 

1.  The  voice  of  God  singles  a  man  out,  and  (though  it  be 
generally  written  or  spoken)  speaks  particularly  to  the  very  heart 
of  a  man,  with  a  marvelous  kind  of  majesty  and  glory  of  God 
stamped  upon  it  and  shining  in  it. 

When  a  man    hears  things  generally  delivered,  the  blessed 


370  OF   INEFFECTUAL    HEARING   THE    WORD. 

estate  of  the  saints,  the  cursed  estate  of  the  wicked,  consolations 
to  the  one,  curses  to  the  other,  exhortations  to  faith  and  obedi- 
ence to  both,  and  a  man  sits  by,  and  never  thinks,  The  Lord  is 
now  speaking,  and  means  me,  or,  if  it  doth  so,  yet  thinks  he  in- 
tends me  no  more  than  others,  he  hears  not  the  Lord  speaking ; 
for  when  he  speaks,  he  speaks  particularly  to  the  very  heart  of  a 
man :  he  doth  so  fit  the  word  to  him,  whether  it  be  the  word  of 
the  law  to  humble  him,  or  of  gospel  to  comfort,  or  of  command  to 
guide,  as  if  the  Lord  meant  none  but  them. 

The  word  is  like  an  exact  picture ;  it  looks  every  man  in 
the  face  that  looks  on  it,  if  God  speaks  in  it.  Heb.  iv.  12,  13, 
"It  searcheth  the  heart,"  ver.  12;  but  ver.  13  he  speaks  of 
God ;  how  comes  that  in  ?  Because  God,  the  majesty  of  God, 
comes  with  it  when  God  speaks  it.  "  With  whom  we  have  to 
do ;  "  why  is  that  put  in  ?  Because,  when  the  Lord  speaks,  a 
man  thinks.  Now  I  have  to  do  with  God ;  if  I  resist,  I  oppose  a 
God.  Before  this,  a  man  thinks  he  hath  nothing  to  do  with 
God,  they  are  such  strangers.  Hence  it  is  one  man  is  wrought 
on  in  a  sermon,  another  not.  God  hath  singled  out  one,  not  the 
other,  that  day.  Hence  take  a  man  unhumbled ;  he  hears  many 
things,  and  it  may  be  understands  not ;  if  so,  yet  they  concern 
not  him  ;  if  they  do,  and  conscience  is  stirred,  yet  they  think  man 
means  them,  and  speaks  by  hap,  and  others  are  as  bad  as  they, 
and  his  trouble  is  not  much.  At  last  he  hears  his  secret  thoughts 
and  sins  discovered,  all  his  life  is  made  known,  and  thinks  it  is 
the  Lord  verily  that  hath  done  this;  now  God  speaks  (1  Cor. 
xiv.  25)  those  things  he  did  neither  believe  nor  imagine,  etc. 
John  iv.  29,  "  See  the  man  that  hath  told  me  all  that  ever  I  did." 
Hence  take  a  soul  that  is  humbled ;  he  hears  of  the  free  offer  of 
grace,  he  refuseth  it :  Why,  this  is  to  all,  and  to  hypocrites  as  well 
as  to  me.  Apply  any  promise  to  it,  it  casts  by  all,  it  looks  upon 
them  as  things  generally  spoken,  and  applied  by  man,  but  they 
hear  not  God  speaking ;  but  when  the  Lord  comes,  he  doth  so 
meet  with  their  objections,  and  speaks  what  they  have  been 
thinking  may  be  true,  that  they  think,  This  is  the  Lord,  this  is  to 
me.  Hosea  ii.  14,  "I  will  speak  to  her  heart;"  and  hence  it  is 
called  "  the  ingrafted  word,"  (James  i.  21 ;)  like  one  branch  of 
many,  applied  to  the  stock.    (Job  xxxiii.  14, 16.) 

2.  The  voice  of  the  Lord  doth  not  only  speak  particularly,  but 
it  goes  further ;  it  comes  not  only  with  an  almighty  power,  but 
with  a  certain  everlasting  efhcacy  and  power  on  the  soul.  Thus 
it  is  here,  (ver.  38,)  "  Ye  have  not  his  word  in  you  ;  "  they  had  it 
out  of  them ;  and  not  only  in  you,  but  abiding  in  you.  1  Pet.  i. 
23,  "  Born  of  incorruptible  seed."     The  apostle  seems  to  speak 


OP  INEFFECTUAL  HEADING  THE  WORD.        371 

of  a  kind  of  birth  by  corruptible  seed,  and  such  are  like  goodly 
flowers,  which  soon  wither ;  but  you  are  born  of  incorruptible 
seed,  which  hath  an  eternal  savor,  sweetness,  and  power.  (Matt, 
xiii.)  Of  the  four  grounds  three  of  them  fall  away.  (John  xv. 
16.)  Their  fruit  does  not  remain;  they  have  some  living  af- 
fection at  the  present,  but  they  go  away,  and  it  dies.  Look  but 
upon  particulars,  doth  the  Lord  once  speak  by  the  word,  and 
humble  the  heart  ?  it  never  lifts  up  its  head  more.  Doth  he  re- 
veal the  glory  of  Christ  ?  that  light  never  goes  out  more.  (Is. 
Ix.  19.  2  Cor.  iv.  4,  5.)  As  at  the  first  creation  there  was  light, 
and  so  continues  to  this  day,  so  doth  he  give  life.  (John  xi.  2G.) 
You  shall  never  die  more.  Doth  he  give  peace  and  joy  ?  no 
man  shall  take  their  joy  from  them.  Is.  xxxii.  17,  "Fruit  of 
righteousness  and  peace,  and  assurance  forever."  Doth  he  give 
the  spirit  of  all  these,  which  (Gah  iii.)  comes  by  hearing  of  faith  ? 
it  shall  abide  forever.    (John  xiv.  17.) 

That  look,  as  God's  love  is  everlasting,  so  his  words  have 
an  everlasting  excellency  and  efficacy  in  them,  and  goodness  in 
them,  the  sweetest  token  of  his  love ;  and  as  Christ's  purchase  is 
only  of  eternal  good  things,  so  the  application  of  this  purchase 
by  the  word,  it  is  of  eternal  worth  ;  peace,  but  peace  eternal,  life, 
light,  favor,  joy,  but  joy  eternal ;  like  mustard  seed,  though  very 
little,  yet  mighty  in  increase,  and  never  subdued  again ;  so  that 
though  it  be  but  Httle,  yet  it  is  eternal :  and  hence  observe,  where 
God  hath  spoken  effectually,  the  longer  the  man  lives,  the  more 
he  grows  in  the  virtue  and  power  of  the  word;  another,  though 
wonderfully  ravished  for  a  time,  yet  dies,  most  commonly  out- 
wardly in  external  profession,  but  ever  in  inward  savor;  so 
that  when  you  hear  the  word,  and  it  moves  you,  affects  you, 
and  "  John  is  a  burning  light,  and  you  rejoice  therein,  but  it 
is  but  for  a  season."  The  evil  spirit  comes  on  you,  and  David 
plays  upon  his  harp,  and  ministers  preach  sweet  things,  but 
as  soon  as  the  music  is  done,  the  evil  spirit  returns,  I  say  you 
never  heard  the  Lord's  voice.  The  peace  and  joy  of  the  Lord 
enters  into  eternity,  and  the  apostle  expressly  calls  him  an  un- 
fruitful hearer,  (James  i.  24,)  "  that  sees  his  face  and  forgets 
himself."  ^  A  gracious  heart  can  say.  This  peace  shall  go  to  heav- 
en ;  and  joy,^  and  love,  and  fear,  it  is  part  of  eternal  glory. 

3.  The  voice  of  the  Lord  comes  not  only  thus  particularly,  and 
with  eternal  efficacy,  but  with  such  efficacy  as  carries  unto,  and 
centers  in  Christ ;  so  it  is  here :  "  For  him  whom  God  hath  sent 
you  believe  not."  (John  vi.  41.)  "  They  shall  be  taught  of  God." 
Wherem  doth  that  appear  ?  "  They  shall  hear  and  learn  so  as  to 
come  to  me."     If  the  law  humbles  them,  it  is  such  a  humblin^r  as 


3?2  OF   INEFFECTUAL   HEARING   THE   WORD. 

drives  them  unto  Christ,  poor  and  undone.  (Rom.  x.  4.)  If  the 
word  gives  peace  to  them,  it  is  such  a  peace  which  at  the  last 
they  find  in  Christ.  (Eph.  ii.  17,  18,  with  14.)  If  it  live  holily, 
it  lives  unto  Christ,  not  merely  as  to  God,  and  to  quiet  conscience, 
unto  a  Creator,  as  Adam,  but  for  Christ's  sake.  2  Cor.  v.  14,  15, 
"  We  judge  that  if  we  were  dead,  and  Christ  died  for  us,  we 
should  then  live  unto  him."  If  they  grow  up  by  the  word,  it  is 
in  Christ.  (Eph.  iv.  14.)  Though  Christ  be  not  mentioned,  yet 
it  is  strange  to  see,  let  the  word  speak  what  it  will,  whether 
terror ;  O,  my  need  of  Christ !  mercy  and  grace ;  0,  the  love  of 
Christ  I  O,  the  blood  of  Christ !  command ;  0,  that  I  may  live 
to  honor  Christ,  and  wrong  him  no  more  !  duties  ;  0,  the  easy 
yoke  of  Christ !  They  look  upon  the  whole  word  rightly  dis- 
pensed as  the  Bridegroom's  voice,  and  truly  his  words  are  sweet* 

For  a  man  may  have  some  such  fear,  reformation,  affection,  as 
may  continue,  but  never  carry  him  out  of  himself  unto  Christ 
The  Pharisees  knew  the  law,  were  very  exact,  even  till  their 
death,  profited  as  Paul  said  he  did ;  yet  they  had  not  the  word 
abiding  in  them,  because  not  driven  out  of  themselves  to  Christ, 
to  rest  there. 

Hence  when  men  shall  hear  many  things,  but  to  what  end  do 
you  hear,  or  what  virtue  have  the  things  you  hear  ?  Do  they 
only  please  fancy  for  a  time  ?  or  do  you  hear  to  increase  your 
knowledge  and  parts  ?  or  do  you  hear  for  custom  and  company, 
and  to  quiet  conscience  ?  or  are  you  affected  and  sunk,  but  not 
driven  by  all  to  lay  thy  head  on  Christ?  the  Lord  never  spake 
yet  to  thee ;  when  the  word  hath  laid  you  on  this  foundation, 
truly  its  office  is  done  and  ended,  God's  end  is  now  attained,  etc. 

O,  try  yourselves  here ;  have  you  heard,  but  never  heard  the 
voice  of  the  Lord,  rushing  upon  thee  with  majesty,  speaking  to 
thy  heart,  and  the  very  secrets  of  it,  but  have  said,  This  is  for 
others,  and  when  you  have  thought  the  man  hath  spoken  to  you, 
your  hearts  have  then  swollen  against  him  ?  Or  have  you  thus 
heard,  but  all  dies  and  withers  like  flowers,  the  same  heart  still  ? 
Or  have  you  had  some  powerful  stroke  which  remains,  but  it 
forceth  you  not  out  of  yourselves  to  Christ,  there  to  rest,  there  to 
joy,  there  to  live,  there  to  die  ?  truly  your  time  hath  been  spent  in 
vain ;  you  never  yet  heard  the  Lord  speak.  O,  mourn  for  it ; 
thou  art  still  in  thy  blood,  if  he  never  said.  Live ;  in  thy  bondage, 
if  the  Lord  never  said.  Come  forth.  This  is  the  condition  of 
many,  to  be  lamented  with  tears.  But  if  thou  hast  thus  heard 
particularly,  and  though  but  little  light,  life,  and  peace,  yet  it  is 
of  eternal  efficacy,  and  all  to  draw  thee  to  Christ ;  then  bless  the 
Lord:  "for  blessed  are  your  ears  that  hear;"  and  I  say  as 


OF    INEFFECTUAL    HEARING    THE    AVOKD.  373 

Moses  said,  (Deut.  iv.  32,)  "Ask,  if  ever  people  heard  God 
speaking  and  live."  The  apostle'  (Heb.  xii.  24)  makes  it  a 
greater  matter  to  come  to  hear  God  on  Mount  Sion,  and  yet 
live.     Blessed  be  God,  I  live. 

Objection.  But  may  not  many  of  the  saints  hear,  and  hear  the 
Lord  speak,  but  not  feel  this  everlasting  power  and  efficacy  ? 

Answer.  I  would  not"  lay  a  foundation  of  unthankfulness, 
nor  discourage  any ;  and  therefore  note  for  answer  these  par- 
ticulars :  — 

1.  There  may  be  an  eternal  efficacj^  of  the  word,  and  yet  lie 
hid,  and  not  felt  for  a  time.  The  word  is  compared,  you  know, 
to  seed,  and  that  in  this  respect ;  the  seed  it  is  cast  under  the 
clod  in  the  winter  time,  and  it  hath  a  virtue  in  it  to  grow ;  but  it 
is  hid,  and  comes  not  to  blade  of  a  good  while  ;  and  when  it  doth 
blade,  yet  it  bears  not  fruit  of  a  long  time.  So  here,  the  Lord 
may  cast  the  seed  of  his  word  into  the  heart ;  but  it  is  hidden  for 
a  time,  it  is  not  felt  as  yet,  but  there  it  is ;  a  word  of  threatening, 
a  word  of  promise,  a  word  of  command.  A  man  may  cast  it  by, 
and  say.  It  belongs  not  to  me  ;  a  man  may  slight  the  command  for 
a  time  :  yet,  notwithstanding,  the  Lord  having  cast  his  seed  into 
the  heart,  it  shall  spring  up.  As  many  a  child,  the  father  speaks 
to  it,  and  applies  the  word  home  to  it,  when  it  is  of  some 
years ;  the  child  regards  it  not :  but  now  stay  some  time,  till  the 
Lord  do  bring  it  into  some  sad  affliction  ;  now  a  man  begins  to 
think,  I  remember  what  my  father  spake  to  me  once,  and  I  re- 
garded it  not  then.  Now,  this  seed  which  was  cast  when  the 
child  was  young,  it  shall  spring  up  twenty  years  after.  John  ii. 
22,  Christ  had  said,  he  would  "  destroy  the  temple,  and  raise  it 
again  in  three  days."  Now,  "  when  he  was  risen  from  the  dead, 
his  disciples  remembered  that  which  he  had  spoken  to  them," 
but  they  regarded  it  not  before.  "  These  things,"  saith  Christ, 
"have  I  spoken  to  you  while  I  w^as  with  you;  but  when  the 
Comforter  is  come,  he  shall  bring  all  these  words  to  your  remem- 
brance that  I  have  said  unto  you."  One  sentence  it  may  be  that 
hath  discovered  a  man's  sin,  it  lies  hid ;  but  when  the  time  of 
ripening  draws  near,  you  shall  see  the  word  will  have  marvelous 
increase ;  and  that  sin,  it  may  be,  will  bring  to  mind  twenty  sins  ; 
and  that  promise  of  God  which  gives  but  a  little  consolation,  con- 
sidered in  itself,  it  shall  give  marvelous  consolation.  One  would 
wonder  to  see  what  one  word  will  do,  when  the  Lord's  time  of 
blessing  it  is  come. 

2.  After  that  a  Christian  hath  had  the  feeling  of  the  efficacy 
of  the  word,  he  may  lose  the  feeling  of  it  again,  and  yet  the  being 
of  it  may  remain ;  and  the  reason  is  this,  partly  because  there  is 

VOL.  m.  32 


374  OF   INEFFECTUAL    HEARING    THE    WORD. 

not  always  need  of  feeling  the  like  efficacy  in  the  word.  A  man 
may  have  by  the  word  a  marvelous  deal  of  assurance  of  God's 
love,  and  sense  of  mercy  and  joy  in  the  Holy  Ghost ;  he  may 
have  this  in  the  feeling  of  it.  This  word,  it  did  lie  hid  for  a  time  ; 
afterward  it  springs  up  and  gives  him  peace.  But  he  loses  his 
peace  again,  his  sun  doth  set,  and  it  is  midnight  with  him  within 
twenty-four  hours,  and  he  is  as  much  in  the  dark  as  before.  Now, 
the  being  of  this  peace  is  there,  but  he  hath  no  need  of  the  feeling 
of  it  at  all  times  ;  the  Lord  he  will  reserve  that  till  some  time  of 
temptation,  that  he  shall  meet  withal.  As  Paul,  he  had  mar- 
velous revelations ;  but  Paul  had  more  need  of  humiliation  than 
exaltation ;  and  there  was  not  that  use  of  Paul's  having  those 
glorious  manifestations  to  him ;  "I  will  glory  in  my  infirmities." 
There  was  need  for  Paul  to  know  the  evils  of  his  heart,  that  he 
might  walk  humbly ;  and  it  did  not  make  so  much  for  the  glory 
of  the  Lord,  as  this  that  Paul  should  say,  I  have  this  misery,  and 
darkness,  and  sins,  and  yet  Jesus  Christ  he  will  take  away  all. 
There  was  not  need  for  Paul  to  have  those  joys  at  all  times,  that 
he  had  at  one  time.  So  the  Lord  he  gives  a  Christian  joy  and 
peace,  now  there  is  no  need  for  a  Christian  to  have  it  always. 
"  I  will  pour  floods  of  water  on  dry  ground."  Beloved,  if  there 
should  be  nothing  but  rain,  rain  every  day  and  night,  the  ground 
would  be  glutted  with  rain,  and  so  turned  into  a  puddle ;  but 
when  the  land  is  dry  and  thirsty,  now  the  ground  hath  need  of 
rain.  Let  the  earth  make  use  of  that  rain  it  hath ;  and  when  it 
is  dry  and  thirsty,  I  will  give  more,  saith  the  Lord.  So  the  Lord 
he  gives  the  soul  joy  and  peace.  Now,  if  it  should  continue,  the 
very  peace  and  joy  of  God  would  not  be  pleasant  to  the  soul ;  or, 
at  least,  not  so  pleasant  as  it  will  be,  when  the  Lord  takes  it 
aw^ay,  and  gives  it  the  soul  again.  A  Christian  comes  to  the 
meeting  house,  and  the  Lord  fills  the  sails  of  a  poor  soul,  that  he 
wonders  the  Lord  should  meet  him,  and  speak  so  suitably  to  him. 
But  as  soon  as  he  is  gone  out  again,  this  is  the  complaint  of  the 
soul,  all  is  lost  again  ;  now  the  soul  it  falls  a-mourning  again.  It 
is  not  for  the  glory  of  God  to  give  the  soul  such  peace  out  of  his 
ordinances  as  he  doth  in  them;  the  soul  it  would  not  prize  the 
ordinances  of  the  Lord  so  much  ;  yet  there  it  is  ;  and  when  they 
come  again,  the  Lord  he  either  gives  them  the  same  refreshings 
again,  or  else  there  is  a  new  spring. 

3.  The  eternal  efficacy  of  the  word  and  voice  of  God ;  it  may 
be  preserved  in  an  internal  spirit  of  prayer,  for  the  continuance 
of  it  while  a  man  hath  it,  and  for  the  return  of  it  when  it  is  lost. 
Ps.  cxix.  4,  5,  "  Thou  hast  commanded  us  to  keep  thy  precepts 
diligently."     David  he  knew  his  own  weakness ;  yet  he  intimates 


* 


OF  INEFFECTUAL  HEARING  THE  WORD.        375 

with  what  power  it  came  on  his  heart :  "  O  that  my  soul  were 
directed  to  keep  thy  statutes  I  "  AVhen  the  soul  sees  the  beauty  of 
a  command,  and  the  good  will  of  God,  how  sweet  it  is,  and  how 
amiable  the  way  and  work  of  God  is !  "0  that  my  heart  were 
directed  to  keep  thy  statutes ! "  And  so,  when  it  is  gone,  (Ps. 
Ixiii.  3,)  "  My  soul  thirsteth  after  thee,  Lord,"  saith  David,  "  that 
I  may  see  thy  glory  and  power,  as  I  have  seen  thee  in  thy  sanc- 
tuary." He  doth  not  say,  that  I  may  see  thy  glory  and  power  in 
thy  sanctuary,  though  that  might  be  too ;  no,  but  "  that  I  may 
see  thy  glory  and  power,  as  I  have  seen  thee  in  thy  sanctuary.'* 
David  he  did  find  a  want  of  seeing  him  as  he  had  done ;  yet  the 
virtue  of  it  did  remain  in  a  spirit  of  thirsting  and  desire.  "  My 
soul  thirsteth  for  thee,  as  in  a  dry  land  where  no  water  is,  that  I 
may  see  thee."  A  Christian  may  have  at  some  time  such  a 
glimpse  (in  hearing  the  word)  of  God's  grace,  of  the  exceeding 
riches  of  God's  grace,  and  the  love  of  God  to  him,  that  he  may 
be  in  a  little  heaven  at  that  time  ;  ravished  in  the  admiration  of 
that  mercy,  that  ever  God  should  look  to  him.  It  is  so,  and  the 
word  says  so,  and  the  soul  is  ravished  with  wonderment  at  it ; 
yet  God  is  gone  again,  and  the  soul  loses  it.  Now,  the  soul  thinks 
I  have  lost  the  efficacy  of  God's  word,  but  it  is  not  so ;  for  thus 
it  may  be  preserved.  O  that  I  may  see  this  God  as  I  have 
done  !  And  all  his  lifetime  the  soul  may  find  the  want  of  this,  and 
yet  it  may  be  preserved  in  a  spirit  of  prayer.  For  whom  the 
Lord  hath  given  once  a  glimpse  of  his  glory,  the  soul  it  can  not 
be  at  rest,  but  it  breatheth  for  more  of  that  mercy  and  presence ; 
a  Christian  may  find  his  spirit  marvelously  refreshed  at  the 
word,  he  may  taste  how  good  the  Lord  is,  and  he  may  lose  it 
again ;  but  this  may  be  preserved  in  a  spirit  of  longing  after  this 
God,  and  presence  again.  And  I  will  say  this,  brethren,  a 
Christian  may  find  no  good  by  the  word  to  his  apprehension ;  he 
sees  the  admirable  blessed  estate  of  the  saints,  and  exceeding 
riches  of  God  in  Christ;  sees  the  sweetness  of  the  ways  of  God; 
goes  home  and  thinks  within  himself,  Happy  they  that  are  in 
this  condition ;  blessed  are  they  that  can  walk  thus  with  God ; 
but  I  can  not,  saith  the  soul.  I  say  it  may  find  it  thus,  when  he 
can  not  find  the  real  efficacy  of  the  word  as  he  would  do  ;  he  may 
receive  the  benefit  of  that  word,  if  the  Lord  do  but  only  give 
him  a  heart  to  desire  it.  O  that  the  Lord  would  but  thus  man- 
ifest himself  to  me  !  the  soul  may  go  away  jDoor  and  hungry  from 
the  word,  and  the  Lord  may  yet  reserve  a  spirit  of  thirsting  after 
that  good  which  a  man  desires  to  find ;  and  there  is  the  efficacy 
of  the  word  there. 

As  now  there  are  two  golden  vessels ;  one  a  man  fills,  and  it  is 


376  OF    INEFFECTUAL    IIEARIXG    THE    WORD. 

every  day  dropping,  and  he  preserves  it;  another  vessel  he  does 
not  fill,  but  with  something  that  he  hath,  he  is  every  day  widening 
of  it.  So  some  Christians,  the  Lord  he  is  a-filling  of  them ; 
others,  the  Lord  he  does  not  fill  them  with  such  peace  and  joy ; 
ay,  but  though  the  Lord  is  not  filling  of  them,  he  is  a-widening 
of  them :  there  is  such  a  virtue  that  the  Lord  does  enlarge  the 
heart,  with  secret  desires  and  longings  after  more  of  God's  grace, 
and  Christ.  The  Lord  he  saith,  I  intend  to  make  this  man  a 
vessel  of  glory ;  and  I  intend  he  shall  have  a  great  deal  of  glory 
and  peace  at  the  last.  The  Lord  he  leaves  such  an  impression 
of  the  word  upon  him,  as  that  thereby  he  enlargeth  the  heart : 
"  Open  thy  mouth  wide,  and  I  will  fill  it." 

4.  A  Christian  may  have  the  everlasting  efficacy  of  the  word 
and  voice  of  God  preserved  in  a  spirit  of  thankfulness  and  love 
to  the  Lord,  for  those  joys  and  good  that  it  finds  by  the  word 
sometimes.  When  it  feels  that  the  sweet  and  savor  of  the  word 
is  gone,  a  spirit  of  thankfulness  and  love  to  the  word,  that  doth 
remain.  The  Lord  he  preserves  the  efficacy  of  the  word  in  this 
way.  Ps.  cxix.  7,  "  I  shall,"  saith  David,  "  then  praise  thee 
with  uprightness  of  heart,  when  I  shall  have  learned  thy  right- 
eous judgments."  The  Lord  he  may  teach  his  people  his  right- 
eous judgments;  and  the  savor  and  feeling,  and  strength  of  them 
to  their  feeling  may  be  gone,  and  yet  it  is  preserved  in  a  spirit 
of  thankfulness  and  praise,  that  ever  the  Lord  should  show  it 
such  mercy.  When  the  Spirit  is  gone,  the  spirit  of  love  and 
thankfulness  remains.  As  now  a  man  hath  heard  the  word,  the 
Lord  he  hath  effectually  wrought  on  him,  and  changed  his  heart, 
and  drawn  him  to  himself;  a  Christian,  it  may  be,  he  may  lose 
those  sorrows  and  humiliations,  and  the  remembrance  of  those 
things;  yet  there  remaineth  to  his  dying  day  this  spirit,  he 
blesseth  God,  and  wondereth  at  God  that  ever  he  should  make 
the  word  effectual ;  that  he  should  leave  so  many  thousands  in 
the  world,  and  cast  his  skirt  over  him,  and  say  to  him,  Live ; 
this  does  remain  still. 

Brethren,  the  Lord  does  sometimes  let  light  into  a  man's  mind 
to  discover  his  sin:  now,  this  light  it  does  not  sensibly  overcome 
the  power  of  sin ;  but  now  the  soul  blesseth  God  for  that  word 
which  hath  convinced  it.  Had  I  never  seen  my  sin,  saith  the  soul, 
I  should  never  have  sought  for  power  against  it,  and  pardon  of 
it ;  and  this  continues  now,  and  can  not  but  continue  :  here  is  the 
efficacy  of  the  word,  the  word  of  God's  grace ;  though  the  flower 
of  it  be  gone,  yet  there  is  an  eternal  power  of  the  word  ;  that  the 
soul  can  say,  It  hath  come  to  me,  and  helped  me  against  these 
sins ;  and  the  soul  wonders  at  the  Lord,  it  should  be  so  much  as 


OF    INEFFECTUAL    HEARING    THE    WORD.  377 

it  is.  vSo,  again,  a  Cliristian  he  finds  marvelous  refreshings  and 
affection  while  he  is  a-hearing  ;  when  he  is  gone  away,  he  finds 
not  the  same,  but  he  blesseth  God  for  those  affections  he  finds, 
and  there  remains  an  eternal  eflicacy  of  the  word. 

5.  The  eternal  efiicacy  of  the  word,  it  may  be  and  is  pre- 
served, by  nourishing,  increasing,  and  restoring  the  new  man  that 
is  eternal.  There  is  a  double  efficacy  that  the  word  hath ;  the 
first  is  to  beget  a  Christian  to  lite,  and  this  new  man  is  eternaL 
I  conceive  all  the  actions  of  the  new  man  maybe  suspended,  and 
the  increasings  of  the  new  creature  may  be  decayed,  though  God 
doth  renew  it  again ;  but  this  never  does  decay,  it  never  dies. 
"  He  -that  is  born  of  God  can  not  sin,  because  he  is  born  of  God, 
and  because  the  seed  of  God  remains  in  him." 

2.  There  is  efficacy  in  the  word  when  it  hath  begotten  a  man 
to  nourish  him  up ;  and  so  the  word  it  is  food  to  him,  that  was 
seed  to  him  to  beget  him,  which  food  is  eternal.  How  is  it  eter- 
nal ?  Is  it  in  this,  that  now  the  sweetness,  savor,  and  remem- 
brance of  every  thing  that  doth  refresh  him  shall  last  in  itself? 
No,  but  in  this  respect  it  is  eternal,  in  that  it  leaveth  its  secret 
virtue  in  the  nourishing  of  that  which  is  eternal.  As  now  Adam 
■when  he  was  in  innocency,  and  had  an  immortal  body,  his  food  it 
should  have  been  an  immortal  food  to  him  ;  but  how  should  that 
have  been  ?  Should  he  always  have  had  the  same  strength,  from 
the  same  diet  which  he  ate  long  before  ?  No,  but  in  this  respect 
it  should  have  been  an  immortal  food  to  him,  in  that  it  was  to 
nourish  that  which  was  to  be  eternal.  So  it  is  here ;  the  word  of 
God's  grace  it  begets  a  man,  it  humbles  a  man,  and  draws  the 
soul  to  Christ ;  but  afterward  there  are  many  things  that  God 
speaks  to  the  soul  in  the  word,  that  hath  an  eternal  virtue,  in  that 
it  doth  nourish  up  the  new  creature  ;  the  word  hath  a  secret  vir- 
tue in  it  for  this  end.  I  will  show  it  you  thus:  (Is.  Iviii.  11,) 
The  Lord  he  professes  to  his  people,  "  Thy  soul  shall  be  as  a 
"watered  garden."  The  Lord  will  make  the  souls  of  his  people 
like  watered  gardens,  in  peace,  and  joy,  and  life.  Now,  look,  as 
if  so  be  trees  be  watered  by  some  springs  that  run  by  it,  and 
slide  away,  and  ye  can  not  tell  which  it  is  that  makes  them  to 
grow ;  yet  ye  know  tliis,  there  is  in  all  of  them  joined  together  a 
secret,  insensible  virtue,  that  every  one  of  them  adds  something 
to  the  flourishing  of  the  tree  :  so  it  is  here  ;  the  saints  of  God,  the 
word  of  God  it  comes  to  them,  and  passes  by  them ;  and  ye  can 
not  tell  whether  this  part  or  that  part  of  the  word  leave  any 
virtue,  but  many  times  a  man  feels  no  virtue  ;  yet  it  is  manifest, 
here  is  a  flourishing  Christian,  here  is  heart,  and  hfe,  and  peace 
that  it  hath  with  God,  and  the  soul  it  remains  flourishing ;  there 
32* 


378  OF    INEFFECTUAL    HEARING    THE    WORD. 

is  a  secret  virtue  ;  all  the  words  that  run  by  and  pass  by  the  souls 
of  God's  people,  they  do  leave  a  marvelous  virtue,  to  make  the 
souls  of  God's  people  like  watered  gardens,  and  to  increase  in 
grace.  Note  it  by  the  way,  you  that  live  under  the  means  of 
grace,  "  your  souls  shall  be  like  watered  gardens,"  if  God  have 
spoken  to  you  first  or  last ;  the  Lord  speaks  many  times  to  you, 
sometimes  affecting,  and  sometimes  warning,  sometimes  con- 
vincing and  humbling,  and  speaking  peace,  and  there  is  a  virtue 
that  remains,  and  if  ye  find  it  not,  know  that  God  hath  not 
spoken  to  you. 

6.  The  eternal  efficacy  of  the  w^ord  may  be  preserved  in  a 
power  of  conflict  against  the  power  of  sin  ;  for  therein  the  Lord's 
power  of  the  word  does  principally  appear  in  this  life,  though  not 
in  a  power  of  victory  ;  I  mean  a  complete  victory  ;  yet  an  imper- 
fect and  incomplete  victory  there  ever  is,  first  or  last,  wherever 
there  is  a  power  of  conflict.  I  mean  thus :  the  word  it  singles  a 
man  out,  and  speaks  to  his  heart,  and  sets  him  at  variance  with 
his  sin,  and  with  himself  for  his  sin,  and  he  joins  side  with  God 
in  the  use  of  all  means,  that  his  unbelieving  heart  and  proud 
spirit  may  be  subdued ;  it  sets  him  at  variance  with  his  sin. 
Now,  there  is  many  a  Christian  thinks  there  is  no  power  of  the 
word.  O,  my  unbelief  continues  still,  and  my  vain  mind,  and  I 
can  find  little  strength  ;  no,  ye  must  not  look  for  a  power  of  com- 
plete victory,  but  yet  there  is  a  power  of  conflict.  God  he  sets 
the  soul  at  an  everlasting  distance  with  his  sin,  never  to  be  recon- 
ciled, and  looks  to  the  Lord,  that  by  his  word  and  Spirit  he  would 
subdue  them,  that  so  he  may  see  the  death  of  them  ;  and  he  sides 
with  the  Lord  in  the  use  of  all  means,  comes  to  the  word,  and 
T  comes  to  prayer,  and  says,  Speak  against  my  sin.  Lord;  Lord, 
waste  these  distempers :  and  so  the  soul  is  thus  at  variance  with 
his  sin  ;  although  his  temptations  do  get  wind  and  hill  of  liim,  he 
goes  again,  and  to  them  again ;  and  though  he  perisheth,  and 
never  have  mercy  from  the  Lord  ;  yet,  Lord,  that  I  may  never 
sin  against  thee  more,  help  therefore.  Lord,  by  this  promise,  and 
mercy,  and  means ;  and  here  he  keeps  him,  and  here  he  holds. 
Truly,  brethren,  here  is  an  eternal  virtue,  and  such  a  virtue  as  no 
hypocrites  have,  that  have  some  sting  of  conscience,  and  after 
they  have  some  peace,  they  are  at  truce  with  their  sins.  No, 
there  is  an  everlasting  conflict  and  warfare,  and  I  do  assure  you 
there  is  an  everlasting  powder  gone  forth.  Matt.  xii.  20,  "  Christ 
...  will  not  break  the  bruised  reed,  nor  quench  the  smoking  fiax, 
till  judgment  come  to  victory;"  therefore  there  may  be  judg- 
ment, but  it  may  not  come  to  victory  ;  there  may  be  smoke  and 
fire,  and  it  may  almost  go  out,  and  the  Lord  he  blows  it  up  again; 


OF   INEFFECTUAL    HEARING    THE    WORD.  379 

and  at  the  last,  though  it  be  weak  and  little,  and  he  think  with 
himself  he  shall  never  get  strength  again,  yet  the  Lord  will  give 
victory  in  his  time. 

Only  be  cautious  here :  I  told  you  there  is  an  incomplete  vic- 
tory; the  Lord  never  sets  his  people  at  variance  with  their  sin, 
but  they  have  victory  ;  but  it  is  an  incomplete  victory.  Saith  the 
Lord,  "  I  will  drive  out  the  Hittites,  and  Canaanites,  and  Per- 
izzites  before  you,  but  I  will  do  it  by  little  and  little."  There  is 
many  a  Ciiristian  that  finds  within  himself  a  si)irit  of  warfare 
against  his  sin,  and  did  he  examine  himself,  he  should  find  a 
spirit  of  victory ;  but  he  thinks  he  hath  none  because  his  victory 
is  not  complete.  If  he  had  a  heart  so  to  believe  as  never  to 
doubt  more,  and  such  quickening  as  never  to  be  dead  more,  never 
to  depart  from  God  more,  now  I  should  think  the  word  comes 
with  power;  but  I  find  that  these  evils  prevail  against  me. 
There  is  many  a  one  does  scorn  the  kindness  of  Christ,  because 
he  finds  not  complete  victory,  but  darkness  remains  still,  and  sin- 
ful lusts  remain  still ;  therefore  the  w^ord  doth  me  no  good  at  all, 
saith  he.  The  Lord  he  hath  given  thee  a  spirit  of  conflict,  and 
hath  set  thee  at  an  everlasting  distance  with  thy  sin,  and  he  doth 
give  thee  some  victory.  Beloved,  a  Christian  may  decay  in  the 
power  of  the  grace  of  Christ,  which  he  hath  received  from  the 
word,  and  voice  of  God  in  the  word,  and  he  may  decay  and  grow 
to  a  very  low  estate  ;  yet  he  shall  find  tliis  :  the  word  of  the  Lord 
hath  come  with  power  to  him,  it  will  recover  his  soul  again,  and 
so  the  etficacy  of  the  word  is  eternal.  Ps.  Ixxii.,  it  is  said  of 
Christ,  that  "  his  people  shall  fear  him  so  long  as  sun  and  moon 
shall  endure;"  that  is,  continually,  all  their  lifetime.  It  may  be 
said,  there  be  many  that  find  decay  of  their  service  and  obedi- 
ence, and  they  lose  their  fear  of  the  Lord,  and  their  dread,  and 
their  humble  walking  before  him.  "  He  shall  come  as  the  rain 
on  the  mown  grass."  Many  times  a  Christian  hath  his  flourishing 
time  as  the  grass,  but  when  the  grass  is  mown,  it  is  as  a  dry  chip ; 
so  the  soul  it  may  grow  dry,  as  dry  as  a  chip.  Now,  where  is 
your  sap  and  savor  ?  But  I  tell  you,  if  you  belong  to  the  Lord 
Jesus,  the  rain  it  will  fall  again  ;  the  word  of  God,  set  on  by  the 
Spirit  of  Christ,  it  shall  fall  upon  you  as  the  rain  on  the  mown 
grass,  and  you  know  that  it  recovers  little  by  Httle,  and  puts  on 
a  green  coat  again.  Here  is  the  eternal  love  of  the  Lord  Jesus 
to  his  people,  and  thus  the  eternal  etficacy  of  the  word  does 
continue. 

3.  Use  is  of  exhortation.  O  brethren,  and  beloved  in  the 
Lord  Jesus,  may  a  Christian  hear  the  word  of  God  spoken,  and 
yet  never  hear  God  speak?     May  he  hear  it  externally,  and  not 


380  OF    INEFFECTUAL    HEARING    THE    WORD. 

internally  ?     Then  rest  not  in  external  hearing,  and  with  some 
little  movings,  and  affections,  and  stirrings  of  the  word  of  God's 
grace  in  hearing.     Let  not  the  word  be  to  you  as  the  sound  of 
many  waters,  and  a  noise,  no  efficacy  of  the  word  that  doth  re- 
main on  your  souls.     Brethren  and  beloved  in  Christ,  I  lay  my 
finger  on  the  sore  in  these  times.     0,  the  contempt  of  the  gospel 
of  Christ,  though  I  believe  it  hath  its  efficacy  in  the  heart  of  the 
elect :  that  is  the  thing  that  I  press ;  never  be  content  with  ex- 
ternal hearing,  though  thou  may  est  have  some  affection,  and  know 
new  things,  unless  thou  find  the  Lord  speaking  with  an  eternal 
efficacy  to  thy  soul.     I  conceive  two  things  are  to  be  done,  that  the 
word  may  come  with  an  everlasting  efficacy ;  although  something  is 
to  be  done  by  ministers  ;  that  is,  to  preach  truth,  and  gospel  truth, 
fetched  from  heaven  with  many  prayers,  and  soaked  truth  with 
many  tears.    "  Ye  shall  know  the  truth,  and  that  truth  shall  make 
you  free."     Convincing  truth.     "  We  preach,"  saith  the  apostle, 
« in  the  demonstration  of  the  Spirit.     Tlie  Spirit  of  God,  when  he 
cometh,  he  convinceth  the  world  of  sin."     Let  ministers  do  so. 
Preach  convincing  truth  and  gospel  truth,  fetched  from  heaven, 
and  bathed  in  tears.     O  brethren,  let  the  fire  burn  clear  ;  let  there 
not  be  more  smoke  than  fire;  it  will  never  come  with  power  then  •, 
convincing  gospel  truth,  set  on  by  the  demonstration  of  the  Spirit 
of  the  Lord,  and  this  will  set  a  Christian  at  liberty  ;  there  is  never 
such  a  sermon  that  the  fiiithful  ones  of  God  preach  to  you ;  if  it 
come  not  with  a  power  to  loosen  you  and  call  you  home,  it  comes 
with  a  power  to  blind  you  ;  it  is  "  an  ax  at  the  root  of  the  trees. 
But  I  leave  this.     What  means  ought  the  people  to  use,  that  the 
word  of  God  may  come  with  efficacy  ? 

Them  that  are  in  their  unregenerate  estate,  the  Lord  only 
knows  how  to  work  on  their  hearts  ;  they  must  come  to  the  out- 
ward means.  I  speak  to  the  saints  of  God ;  I  leave  others  to 
the  infinite  mercy  of  the  Lord.  "  It  is  not  in  him  that  willeth  or 
runneth,  but  in  the  Lord   that  showeth  mercy."      In  the  use 

of  means :  —  i         i  i    <. 

Means  1.  Do  not  only  see  thy  infirmities  and  weakness,  but 
pray  to  God  to  give  thee  a  heart  bleeding  under  the  sense  of  thy 
many  infirmities.  Many  times  men  slight  them,  and  are  not 
sensible  of  them  ;  I  do  not  say  wickedness  and  wilfulness,  but  thy 
infirmities  and  weaknesses  get  a  heart  mourning  under  them.  A 
Christian  is  made  up  of  infirmities  and  weaknesses;  a  man 
would  not  think  there  is  that  in  another  which  he  knows  by  him- 
self O  brethren,  labor  for  a  broken  heart  in  the  sense  of  your 
many  infirmities  and  weaknesses,  darkness  and  enmity,  vanity 
and  unsavoriness;  the  Lord  will  have  his  time  to  speak  to  such  a 


OF  INEFFECTUAL  HEARING  THE  WORD.        381 

soul.  "  Break  up  the  follow  ground  of  your  hearts,  .  .  .  lest  my 
wrath  break  out  with  fire."  The  Lord  hath  promised  "  to  dwell 
with  the  poor  and  contrite."  Look,  as  it  was  with  our  Saviour 
Christ;  they  brought  the  sick  and  the  lame  ones  to  him,  and 
virtue  went  out  from  Christ  to  heal  them  all.  Bring  thy  sick 
and  blind  heart  to  Christ,  and  virtue  shall  go  forth  from  Christ 
to  heal  it. 

2.  Draw  near  to  God  in  the  word,  by  looking  on  it  as  God 
speaking  to  thee.  We  are  far  from  God,  and  therefore  we  can 
not  hear  him :  draw  near  to  him  when  you  come  to  the  external 
word ;  when  you  come  to  hear  the  word,  hear  it  as  the  voice  of 
God.  "  You  heard  the  word  as  the  word  of  God,"  (1  Thess.  2,  3,) 
which  you  felt  in  you.  I  do  not  speak  that  the  soul  should  take 
every  thing  that  ministers  speak  as  the  word  of  God,  but  that  which 
is  the  word  of  God,  take  it  as  God  speaking.  I  am  not  able  to 
express  the  infinite  unknown  sweetness,  and  mercy,  and  presence 
of  God,  that  you  shall  find  thus  coming.  I  know  it  is  a  common 
truth,  but  I  am  not  ashamed  to  tell  you,  I  have  not  for  many  a 
year  understood  this  truth,  and  I  see  but  Httle  of  it  yet ;  ye  have 
heard  of  it,  but  ye  do  -not  understand  what  it  is  to  hear  God 
speaking.  When  God  hath  an  intent  to  harden  a  man's  heart 
and  to  damn  him,  either  he  shall  have  a  prejudice  against  the 
man,  or  else,  if  he  hath  not  a  prejudice  against  the  man,  there  is 
a  secret  loathing  of  the  truth  in  regard  of  the  commonness  of  it, 
and  that  is  all,  and  the  Lord  he  hardens,  and  blinds,  and  prepares 
for  eternal  ruin  all  the  men  in  the  world  by  this  means,  that  live 
under  the  means.  When  the  Lord  spake  to  Samuel,  Samuel 
heard  a  voice,  but  he  heard  it  not  as  spoken  by  God ;  but  when 
he  took  Eli's  counsel,  and  saw  it  was  the  Lord  that  spoke,  now 
he  listens  to  the  voice  of  the  Lord,  and  now  the  Lord  opens  all 
his  mind  to  him. 

3.  Do  not  trust  to  the  external  word.  It  is  a  heaven  on  earth 
to  hear  the  word  exalted,  a  glorious  thing  to  hear  the  word  of 
God  as  God's  word;  but  trust  to  the  free  grace  of  God  in  it,  and 
the  Spirit  of  God  in  Christ  to  set  on  that  word.  When  they 
brought  the  lame,  and  blind,  and  halt  to  Christ,  they  looked  for 
the  word  and  the  power  of  it.  "  Speak  the  word.  Lord,  and  thy 
servants  shall  be  whole ; "  so  bring  your  blind,  lame,  and  halt 
souls  to  Christ,  and  trust  to  the  free  grace  of  the  Lord  Jesus 
Christ.  "  The  work  of  the  Lord  it  shall  prosper  in  his  hand ; " 
so  the  word  of  the  Lord  it  shall  prosper  in  his  hand  also. 

4.  Lastly,  so  seek  the  Lord,  and  so  hear  the  word,  so  see  the 
truth,  and  so  hear  the  truth,  as  that  you  lay  up  your  happiness 
m  this   world,  in  closing  with   the  truth  and  with  the  word. 


382  OF    INEFFECTUAL    HEARING    THE    AVORD. 

Brethren,  what  is  a  man's  ha})piness  in  heaven  but  to  close  with 
God  and  Christ  ?  I  can  not  come  to  God  now ;  the  most  that  I 
can  have  of  God  now  is  in  his  word.  If  it  be  happiness  in  heaven 
to  close  with  God  in  Christ,  truly  then  it  is  a  man's  happiness  to 
close  with  God  in  his  word  on  earth  ;  and  if  it  be  your  happiness, 
lay  up  your  happiness  in  it.  "  My  son,"  saith  Solomon,  "  if  thou 
wilt  hear  my  words,  let  them  not  depart  from  thine  eyes  ;  keep 
them  in  the  midst  of  thy  heart ; "  place  thy  happiness  in  them  ; 
"  so  shall  they  be  life  to  thy  soul."  (Prov.  iii.  22.)  Nevertheless, 
brethren,  let  a  man's  soul  be  set  upon  any  thing  in  the  world, 
wdien  he  comes  to  hear,  besides  the  word ;  if  he  lay  not  up  his 
happiness  in  closing  with  the  word,  truly,  the  word  it  will  be  like 
a  song  to  him.  The  prophet  Ezekiel  tells  them  "  their  hearts 
were  gone  after  their  covetousness."  When  a  man  comes  to 
hear  a  sermon,  there  is  a  sermon  and  the  market,  there  is  a  ser- 
mon and  a  friend  to  speak  withal ;  and  so  many  young  people 
will  go  abroad  to  hear  sermons.  What  is  the  end  of  it  ?  It  is, 
that  ye  may  get  wives  and  husbands,  many  of  you ;  but  it  is  not 
your  blessedness  to  close  with  the  Lord  in  his  word.  I  have 
known  some  men  that  have  had  a  distaste  against  the  truth  of  the 
Lord ;  and  I  have  known  them  for  many  a  day,  they  have  not 
been  able  to  understand  the  truth  of  the  Lord.  When  it  shall  be 
thus  with  a  man,  that  a  man's  heart  is  set  on  something  else  be- 
sides the  word  of  the  Lord,  that  it  is  not  my  happiness  to  close 
with  the  truth  of  the  Lord,  such  a  man  shall  never  understand 
the  truth  of  the  Lord.  Though  the  word  be  sweet  to  you  some- 
times, if  your  blessedness  do  not  lie  in  this,  to  enjoy  God  ;  O,  this 
gospel  of  God,  and  these  commands  of  God,  that  your  blessed- 
ness do  not  lie  in  cleaving  to  the  Lord  in  his  word  ;  I  say,  it  is  a 
certain  truth,  you  shall  be  blinded  and  hardened  by  the  word ; 
for  here  is  a  rule:  whatsoever  a  man's  heart  is  set  on,  as  his 
chiefest  good,  the  presence  of  that  good  it  comes  with  power.  So 
here,  the  precious  gospel  of  Christ,  when  the  presence  of  it  com- 
mands the  heart,  nothing  is  good  enough  for  it,  and  it  closeth 
with  it,  and  with  Christ  in  it. 

I  beseech  you,  therefore,  beloved  in  Christ,  set  upon  the  use 
of  these  means  ;  think  within  yourselves.  What  if  the  Lord  had 
left  me  without  the  w^ord  ?  I  will  tell  you  what  ye  would  have 
been.  Look  upon  these  poor  Indians,  herds  of  beasts ;  look 
upon  others  on  their  ale  benches,  enemies  to  the  Lord  ;  such  a 
one  thou  hadst  been. 

This  blessed  word  and  voice  of  God,  every  tittle  of  it  cost  the 
blood  of  Christ ;  written  all  the  lines  of  it  in  the  blood  of  Christ. 
O,  make  much  of  it,  and  it  will  make  much  of  you ;  it  will  com- 


or    IN-EFFECTUAL    HEARING    THE    WORD.  383 

fort  you  and  strengthen  you,  and  revive  you;  and  if  the  word 
come  not  with  power,  ye  shall  be  under  the  power  of  something 

!-l  r  ""tV^".  Pr^'^'"  "*■  ""^  "'°«1.  "'«"  "-Kier  the  power 
ot  some  lust.  What  is  the  reason  that  these  poor  creature'  that 
are  come  to  the  trial  for. life  and  death,  that  have  fallen  into'such 
sms  as  were  never  heard  of?     What  is  the  reason  that  they  are 

"."ith-  %"""'''■?'  ^'T  '"^'^-  ^  ^""  '«"  y""  «■'-'  Solomon 
saith .  My  son,  ,f  wisdom  enter  into  thy  heart,  and  discretion  be 
pleasant  to  thy  soul,  it  shall  keep  thee  from  the  strange  woman  " 

word  of  r  ^r"""'""-  ^^  ''  ^'  P''^^^^"'-  '>«'«  '^  ">«  Reason  :  the 
w  01  d  of  God  s  grace  it  never  came  with  power,  or  if  it  came  with 
power,  powerless  the  word  of  God's  grace  hath  been  to  then  ; 
and  because  it  hath  not  come  with  power,  the  Lord  he  hath  given 
them  over  to  the  power  of  their  lusts  and  sinful  distempers^     O 

dence  ?  P™  ^  ^''"  ™^  ''''  '^°"'  '^^  '"''"  =''"  maintain  any  ev^ 
denee  of  God  s  electing  love ;  that  shall  hear  and  hear,  and^ood 
days  mend  him  not  nor  bad  days  pain  him;  that  can  commend 

neither  doth  he  mourn  for  the  want  of  it;  but  the  eternal  efficr; 
thereof  is  a  stranger  to  it.     1  Thess.  i.  5,  -  Knowin-  "  saith  the 

saith  e,  _  Our  gospel  came  not  to  you  in  word,  but  in  power-" 
ye  will  rejoice  the  hearts  of  your  ministers,  whei  the  wor"^  comes 
with  power.     Let  me  say  this,  and  so  I  conclude. 

ot^ffTfT'    ,"■  'Y  ^°,'''^,'f  'hreatening:  "I  will  fake  away  the 
staff  of  bread  and  ye  shall  eat,  and  shall  not  be  satisfied;"  when 
he  Lord  shall  let  men  have  the  word,  when  the  Lord   ha  1  not 
take  away  the  word,  but  the  staff  of  the  word.     Suppose    vou 
.poor  parents,  fa.hers  and  mothers,  your  families  shTuId  hive 
good  corn,  but  when  you  come  to  eat  it,  no  strength  at  all,  but  ye 
de  and  wear  away;  and  others  that  are  about" you,  they  have 
planted  the  same  corn,  and  cat  and  are  satisfied.    What  willve 
do  m   this   case?     You  would  set  apart  a  day  of  f  st  nl  and 
prayer;  and  say.  Good  Lord,  what  a  curse  is  upon  mef  My 
poor  children  are  dying  before  me;  others  have  tlil  staff  of  corn^ 
but  n  y  family  have  no  strength  at  all.     Ye  would  mourn  if  i 
were  thus  with  your  poor  cattle.     O  for  poor  creatures  to  have 
the  word,  but  the  efHcacy  of  it  to  be  taken  away !  no  b  esl'™ 
power  at  all.     O,  poor  creatures,  go  and  say,  0,^he  curse  of  God 
that  hes  on  me,  the  wrath  of  God  that  lies  on  my  servants  u"s 
a  heavy  plague.     But,  0,  the  sweetness  and  e.-ccellency  rf  it 
^^len  a  Christian  shall  find  everlasting  virtue  and  eSy  con: 
yeyed  to  him  by  the  word  I  ^ 

All  you  that  are  before  the  Lord  this  day,  ye  shall  see  an  end 


384  OF    INEFFECTUAL    HEARING    THE    WORD. 

of  all  perfection ;  but  eternal  things,  are  not  they  worth  some- 
thing ?  You  shall  see  an  end  of  all  delights  and  contentments ; 
but  Uiis  shall  comfort  you  when  you  are  dying,  that  the  word 
which  you  attended  upon  the  Lord  in,  such  peace,  and  such  con- 
solations I  have  found  by  it ;  and  the  efficacy  of  that  word  then 
remains  with  you  ;  nay,  goes  to  heaven  with  you.  "  I  commend 
you,  therefore,  to  the  word  of  his  grace,  which  is  able  to  build  you 
up  unto  an  eternal  inheritance  amongst  them  that  are  sanctified." 
(Acts  XX.  32.) 


MEDITATIONS 


SPIRITUAL    EXPERIENCES 


MR.    THOMAS    SHEPARD, 

LATE   WORTHY    AND    DEAR   PASTOR    OF   THE 

CHURCH  OF  CHRIST  IN  CAMBRIDGE,  IN  NEW  ENGLAND, 

FROM   NOVEMBER   25,   1640,    TO   DECEMBER   27,   1041. 

TRANSCRIBED    OUT   OF  HIS   OWN   BOOK,  WRITTEN  WITH    HIS    OWN    HAND, 

AND    LEFT   BY   HIM    TO    HIS    SON,   THOMAS    SHEPARD, 

WITH    THIS    WORD    PREFIXED  : 

TET  ALL   TUIXGS,  AXD  HOLD  FAST  TIU.T  WHICH  IS  GOOD. 


VOL.  III.  33  385 


PREFACE 


It  is  always  a  matter  of  the  highest  importance,  both  with  re- 
gard to  the  honor  of  God  and  the  interests  of  the  souls  of  men, 
that  true  religion  be  justly  delineated;  that  it  appear  in  its 
own  native  excellency,  worth,  and  beauty,  with  all  its  good- 
ness and  virtue,  as  that  which  conforms  the  soul  to  the  image 
of  the  blessed  God,  the  conversation  and  practice  to  the  rules  of 
his  word,  and  the  example  of  Christ,  and  qualifies  the  man  for 
the  glorious  employments  and  entertainments  of  the  heavenly 
state,  as  well  as  for  a  faithful  discharge  of  the  duties  assigned 
him  by  divine  Providence  in  this  present  world. 

When  the  nature,  the  properties,  and  effects  of  this  divine 
religion,  which  our  Lord  has  taught  and  exemplified  to  us,  are 
thus  clearly  opened,  and  duly  represented,  this  tends  to  rectify 
the  mistakes  of  many  persons  in  religious  matters ;  to  prevent 
and  remove  many  prejudices  persons  are  disposed  to  receive  and 
entertain  against  religion,  through  mistakes,  either  in  themselves 
or  others,  (although  it  will  still  remain  a  sad  truth,  that  men's 
hearts  are  naturally  averse  to  the  power  of  religion,  though  rep- 
resented in  the  most  agreeable  light.)  It  likewise  tends  to  con- 
vince rational  and  thinking  persons,  who  are  not  given  up  to  vice 
;  and  prejudice,  (especially  if  withal  they  see  it  duly  exemplified 
i  in  the  lives  of  those  who  profess  it,)  that  of  a  truth  God  is  in 
this  religion.  By  this  means  also  the  false  hopes  of  hypocrites 
are  like  to  be  detected  and  discovered  to  their  view,  and  thereby 
an  opportunity  given  them  to  escape  out  of  the  snare,  that  would 
otherwise  have  proved  fatal  to  their  souls.  Nor  can  it  fail  of 
affording  comfort  to  those  who  are  truly  godly  to  find  their  own 

387 


388  PREFACE. 

religion  exactly  described,  and  proved  to  be  the  religion  of  God's 
word.  Hereby  some  of  that  number,  who  are  under  grievous 
doubts  about  their  own  spiritual  state,  and  ready  to  reckon  them- 
selves among  the  most  poor  and  miserable,  may  be  brought  to 
see  themselves  possessed  of  the  pearl  of  great  price. 

And  as  it  is  always  a  matter  of  the  highest  importance  to  have 
true  religion  justly  represented  and  described,  so  there  are  some 
times  in  special,  wherein  those  means  that  have  the  greatest  ten- 
dency to  give  persons  right  notions  of  it,  and  show  them  where- 
in its  essence  does  indeed  consist,  in  distinction  from  all  delusive 
appearances,  are,  in  a  peculiar  manner,  seasonable  and  necessary. 

Such  are  the  times  wherein  a  diversity  of  sentiments  in  re- 
ligion greatly  prevails  among  the  professors  of  it,  when  many 
are  disposed  to  lay  the  stress  of  religion  on  those  things  which 
the  word  of  God  makes  little  or  no  account  of,  or  perhaps  wholly 
rejects,  and  to  neglect  and  wholly  pass  by  those  things  wherein 
the  soul  and  essence  of  it  are  really  contained. 

How  far  this  is  the  present  state  of  religion  in  some  places, 
and  how  much  stress  is  laid  by  many  upon  some  things,  as  being 
effects  and  evidences  of  exalted  degrees  of  religion,  when  they 
are  so  far  from  being  of  any  importance  in  it,  that  they  are  really 
irreligious,  a  mixture  of  self-love,  imagination,  and  spiritual 
pride,  or  perhaps  the  influence  of  Satan  transformed  into  an 
angel  of  light;  I  say,  how  much  stress  is  laid  upon  these  things 
by  many  I  shall  not  undertake  to  determine.  But  it  is  much  to 
be  feared,  that  while  God  was  carrying  on  a  glorious  work  of 
grace,  and  undoubtedly  gathering  a  harvest  of  souls  to  himself, 
(which  we  should  always  remember  with  thankfulness,)  num- 
bers of  others  have  at  the  same  time  been  fatally  deluded  by  the 
devices  of  Satan  and  their  own  corrupt  hearts. 

"  It  is  to  be  feared  that  the  conversions  of  some  have  no  better 
foundation  than  this,  viz.,  that  after  they  have  been  under  some 
concern  for  their  souls  a  while,  and,  it  may  be,  manifested  some 
very  great  and  uncommon  distress  and  agonies,  they  have  on  a 
sudden  imagined  they  saw  Christ  in  some  posture  or  other, 
perhaps  on    the    cross,   bleeding    and   dying  for  their  sins,  or 


PREFACE.  389 

it  may  be  smiling  on  them,  and  thereby  signifying  his  love  to 
them ;  and  that  these  and  the  like  things,  though  mere  imagi- 
nations, Avhich  have  nothing  spiritual  in  them,  have  instantly 
removed  all  their  fears  and  distresses,  filled  them  with  rap- 
tures of  joy,  and  made  them  imagine  they  loved  Christ  with 
all  their  hearts,  when  the  bottom  of  all  was  nothing  but  self- 
love.  For  when  they  imagined  that  Christ  had  been  so  good  to 
them  as  to  save  them,  and,  as  it  were,  to  single  them  out  of  all 
the  world,  they  could  not  but  feel  some  kind  of  natural  gratitude 
to  him,  although  they  never  had  any  spiritual  view  of  his 
divine  glory,  excellency,  and  beauty,  and  consequently  never 
had  any  love  to  him  for  himself.  Or  that,  instead  of  having 
some  such  imaginary  view  of  Christ  as  has  been  mentioned, 
in  order  to  remove  their  distress  and  give  them  joy,  some  having 
had  a  passage,  or,  perhaps,  many  passages  of  Scripture  brought 
to  their  minds  with  power,  (as  they  express  it,)  such  as  that,  '  Son, 
be  of  good  cheer ;  thy  sins  be  forgiven  thee,'  and  the  like,  they 
have  immediately  applied  these  passages  to  themselves,  suppos- 
ing that  God  hereby  manifested  his  peculiar  favor  to  them  as  if 
mentioned  by  name  ;  never  considering  that  they  are  now  giving 
heed  to  new  revelations  ;  there  being  no  such  thing  revealed  in 
the  word  of  God  as  that  this  or  that  particular  person  has,  or 
ever  shall  have,  his  sins  forgiven ;  nor  yet  remembering  that 
Satan  can,  with  a  great  deal  of  seeming  pertinency,  (and  perhaps 
also  with  considerable  power,)  bring  Scripture  to  the  minds  of 
men,  as  he  did  to  Christ  himself.  And  thus  these  rejoice  upon 
having  some  Scripture  suddenly  suggested  to  them,  or  impressed 
upon  their  minds,  supposing  they  are  now  the  children  of  God ; 
just  as  did  the  other  upon  their  imaginary  views  of  Christ.  And 
it  is  said  that  some  speak  of  seeing  a  great  light  which  filled  all 
the  place  where  they  were,  and  dispelled  all  their  darkness,  fears, 
and  distresses,  and  almost  ravished  their  souls  ;  while  others  have 
had  it  warmly  suggested  to  their  minds,  not  by  any  passage 
of  Scripture,  but,  as  it  were,  by  a  whisper  or  voice  from  heaven, 
that  God  loves  them,  that  Christ  is  theirs,  etc. ;  which  groundless 
imaginations  and  suggestions  of  Satan  have  had  the  same  effect 
33* 


390  PREFACE. 


upon    them   that  the  delusions  before    mentioned   had  on   the 
others. 

"And  as  is  the  conversion  of  this  sort  of  persons,  so  are 
their  after  experiences ;  the  whole  ^eing  built  upon  imagination, 
strong  impressions,  and  sudden  suggestions  made  to  their  minds  ; 
whence  they  are  usually  extremely  confident,  (as  if  immediately 
informed  from  God,)  not  only  of  the  goodness  of  their  own  state, 
but  of  their  infallible  knowledge  and  absolute  certainty  of  the 
truth  of  every  thing  they  pretend  to,  under  the  notion  of  religion  ; 
and  thus  all  reasoning  with  some  of  them  is  utterly  excluded. 

"  But  it  is  remarkable  of  these  that  they  are  extremely  deficient 
in  regard  of  true  poverty  of  spirit,  sense  of  exceeding  vileness 
in  themselves,  such  as  frequently  makes  truly  gracious  souls  to 
groan,  being  burdened  ;  as  also  in  regard  of  meekness,  love,  and 
gentleness  toward  mankind,  tenderness  of  conscience  in  their  or- 
dinary affairs  and  dealings  in  the  world  ;  and  it  is  rare  to  see 
them  deeply  concerned  about  the  principles  and  ends  of  their 
actions,  and  under  fears  lest  they  should  not  eye  the  glory  of  God 
chiefly,  but  live  to  themselves ;  or  this  at  least  is  the  case  in  their 
ordinary  conduct,  whether  civil  or  religious.  But  if  any  one  of 
their  pecuhar  notions  which  their  zeal  has  espoused  be  attacked, 
they  are  then  so  conscientious  they  must  burn  if  called  to  it,  for 
the  defense  of  it.  Yet,  at  the  same  time  when  they  are  so  ex- 
tremely deficient  in  regard  of  these  precious  divine  tempers 
which  have  been  mentioned,  they  are  usually  full  of  zeal,  con- 
cern, and  fervency  in  the  things  of  religion,  and  often  discourse 
of  them  with  much  warmth  and  engagement.  And  to  those  who 
do  not  know  or  do  not  consider  wherein  the  essence  of  true  re- 
ligion consists,  viz.,  in  being  conformed  to  the  image  of  Christ, 
not  in  point  of  zeal  and  fervency  only,  but  in  all  divine  tempers 
and  practices;  I  say  to  those  who  do  not  duly  observe  and 
distinguish,  they  often  appear  like  the  best  of  men." 

Now,  as  all  proper  means  are  to  be  used  to  cure  the  errors  of 
men's  minds,  especially  in  things  of  religion,  and  as  something  of 
this  nature  may  therefore  seem  peculiarly  needful,  especially  in 
some  places,  so  it  is  hopeful  that  the  publication  of  the  following 


PREFACE.  391 

small  piece  of  the  Rev.  Mr.  Shepard's  will  be  made  in  some 
measure  serviceable  in  that  respect.  For  as  it  is  a  journal  of  the 
private  experiences  of  that  excellent  and  holy  man,  designed  for 
his  own  use,  so  it  contains,  as  it  were,  this  true  religion  for  a 
course  of  time,  delineated  to  us  in  a  very  exact  manner ;  whence 
we  have  opportunity  to  see  with  utmost  plainness  what  passed 
with  him  for  religion,  what  he  labored  after  under  that  notion, 
and  what  were  the  exercises  and  difficulties  he  met  with  in  pur- 
suance of  a  religious  life.  And  those  who  have  any  savor  for 
the  name  and  piety  of  that  venerable  man,  it  is  hoped  will  read 
his  experiences  with  care  and  attention,  and  as  they  read,  consider 
whether  there  be  any  manner  of  agreement  between  his  and 
theirs.  And  whoever  reads  attentively,  I  am  persuaded,  must 
own  that  he  finds  a  greater  appearance  of  true  humility,  self- 
emptiness,  self-loathing,  sense  of  great  unfruitfulness,  selfishness, 
exceeding  viJeness  of  heart,  smallness  of  attainments  in  grace  ; 
I  say,  he  must  needs  own  that  he  finds  more  expressions  of 
deep,  unfeigned  self-abasement  in  these  experiences  of  Mr.  Shep- 
ard's than  some  are  willing  to  admit  of.  And  it  is  hopeful  the 
reader  will  further  observe  that  when  Mr.  Shepard  speaks  of  his 
comforts  in  religion,  as  he  frequently  does  of  his  satisfaction,  and 
sweetness,  and  desire  to  die  and  to  be  with  Christ,  he  always 
gives  a  solid  account  of  the  foundation  of  these  comforts,  and 
mentions  some  exercises  of  grace  from  which  they  proceeded. 
So  that  they  are  wholly  different  from  those  groundless  joys  that 
arise  in  the  minds  of  poor  deluded  souls  from  a  sudden  sugges- 
tion made  to  them,  that  Christ  is  theirs,  that  God  loves  them,  and 
the  like.  The  reader  will  further  observe  that  he  valued  noth- 
ing in  religion  that  was  not  done  with  a  view  to  the  glory  of  God, 
as  appears  by  many  of  his  expressions,  especially  that  under 
April  15,  where  he  says,  "  When  I  looked  over  the  day,  I  saw 
how  I  fell  short  of  God  and  Christ,  and  how  I  had  spent  one 
hour  unprofitably.  And  why  ?  Because,  though  the  thing  I  did 
was  good,  yet  because  I  intended  not  God  in  it  as  my  last  end, 
and  did  not  set  my  rule  before  me,  and  so  set  myself  to  please 
God,  therefore   I  was  unprofitable."     O  that  others  from  this 


392  PREFACE. 

example  would  learn  to  lay  the  stress  of  religion  here,  and  labor 
that  whether  they  live  they  might  live  to  the  Lord,  or  whether 
they  die  they  might  die  to  the  Lord. 

There  is  something  in  these  papers  of  the  Rev.  Mr.  Shepard's 
that  seems  excellently  calculated  to  be  of  service  to  those  who 
are  in  the  ministry,  in  particular.  His  method  of  examining  his 
aims  and  ends,  and  the  temper  of  his  mind,  both  before  and  after 
preaching,  whether  he  had  met  with  enlargement  or  straitening, 
is  an  excellent  example  for  others  that  bear  the  sacred  character. 
By  this  means  they  are  like  to  gain  a  large  acquaintance  with 
their  own  hearts,  as  it  is  evident  he  had  with  his. 

May  the  blessing  of  Heaven  attend  the  following  pages,  that  he 
who  has  long  been  dead  may  yet  speak  by  them  to  the  instruc- 
tion, conviction,  and  saving  benefit  of  many  souls. 

David  Brainerd. 

August,  1747. 


MEDITATIONS  AND  SPIRITUAL 
EXPERIENCES. 


Nov.  25,  1640.  I  FOUND  my  heart  and  mouth  straitened  on 
the  lecture  day,  and  for  want  of  enlargement  much  troubled. 
Hence  I  essayed  to  humble  my  soul  before  God,  which  the  Lord 
helped  me  to  do  in  this  manner  :  — 

1.  I  saw  the  vanity  of  honor  ;  and  therefore  why  should  I  be 
troubled  for  the  loss  of  it  by  the  want  of  enlargements  ? 

(1.)  Because  it  was  but  a  conceit  in  men's  minds  of  itself. 
(2.)  Because  it  was  naturally  most  dear,  and  so  stood  between 
me  and  Christ. 

2.  I  saw  how  fit  it  was  that  the  will  of  Christ  should  be  done 
as  well  in  denying  as  in  giving  enlargements,  though  he  should 
strip  me  naked  of  them  and  all  other  things. 

3.  When  my  heart  objected,  Can  you  be  content  that  Christ 
should  lose  his  honor,  and  his  ordinance  be  blemished  by  your 
straitening  ?  I  then  saw  I  was  to  be  content  to  want  them  in 
regard  of  ray  own  unworthiness,  and  so,  — 

(1.)  To  be  vile  in  my  own  eyes  for  my  sin,  that  moves  the 
Lord  to  deny. 

(2.)  To  mourn  that  he  should  not  glorify  himself  by  me. 

(3.)  Then  to  pray  him  the  more  earnestly  to  glorify  himself 
by  doing  for  me  by  his  own  hand. 

(4.)  I  saw  therefore  that  I  should  leave  myself  with  the  Lord 
for  that  end,  with  him  who  all  had,  and  only  did  all. 

Nov.  29.  In  prayer  I  saw  my  heart  very  vile,  filled  with  noth- 
ing but  evil  ;  nay,  mind,  and  mouth,  and  life,  and  all,  void  of 
God.  Hence  I  prayed  to  the  Lord  to  possess  me  again  :  (1.)  Be- 
cause he  only  was  good.     (2.)  Because  he  only  was  worthy. 

Dec.   1.      A  small   thing   troubled  me.      Hence  I  saw  that 

393 


394  MEDITATIONS    AND    SPIRITUAL    EXPERIENCES^ 

though  the  Lord  had  made  me  that  night  attain  to  that  part  of 
humihation  to  see  that  I  deserved  nothing  but  misery,  yet  I  fell 
short  in  this  other  part,  viz.,  to  submit  to  God  in  any  crossing 
providence  or  command,  but  had  a  spirit  soon  touched  and  pro- 
voked. I  saw  also  that  the  Lord  let  sin  and  Satan  prevail  there, 
that  I  might  see  my  sin,  and  be  more  humbled  by  it,  and  so  get 
strength  against  it. 

Dec.  16.     I  saw  myself  very  miserable :  — 

1.  Because  by  my  sin  I  had  separated  myself  from  God,  and 
turned  far  from  him. 

2.  That  he  was  turned  in  his  face  from  me. 

(L)  I  had  no  sense  of  his  majesty,  power,  mercy,  being. 
(2.)  No  sense  of  his  love. 

3.  I  saw  sin  had  shut  him  from  rae,  and  my  unbelief,  when 
he  came  to  me,  shut  him  out  of  me.  Hence  I  saw  a  need  of  a 
Mediator  between  us,  and  mourned. 

I  had  a  glimpse  of  the  fullness  of  grace  in  Christ,  in  meditation 
on  John  i.  14,  like  a  fountain  overflowing,  and  above  all  my  con- 
ceiving, to  poor  sinners  which  come  to  him.  And  hence  my  heart 
began  to  be  filled  with  lively  hope  and  assurance. 

Dec.  26.  In  reading  the  12th  of  Hebrews,  that  "Things 
shaken  and  made  must  be  removed,  that  things  unmovable  may 
stand,"  I  saw  hence  three  things :  — 

1.  That  only  Christ  and  his  word  shall  remain  and  stand 
unshaken. 

2.  That  it  is  the  sweetest  thing  to  forsake  all  creatures,  and 
there  to  abide  as  the  stone  on  the  foundation. 

(1.)   It  is  borne  up  with  it. 

(2.)  It  rests  there. 

(3.)  I  saw  how  good  it  was  to  depart  out  of  this  world,  and  to 
be  with  God,  perfectly  near  him,  where  no  more  shaking  is,  or 
shall  be. 

Dec.  28.  I  desiring  to  be  led  by  the  truth,  it  was  suggested, 
Follow  it  in  your  practice,  and  prize  it  dearly,  and  I  will  go  be- 
fore you,  and  lead  you  into  all  truth.  But  I  saw  how  little  I 
loved  the  truths  and  ways  of  God,  either  practical  or  specu- 
lative truth. 

I  saw  this  morning  how  all  my  mercies  came  from  Christ. 

(1.)  He  had  plotted  them, 

(2.)  Purchased  them, 

(3.)  Promised  them, 

(4.)  Effected  them.  And  mine  heart  was  drawn  near  to  the 
Lord  with  these  thoughts. 

Jan.  2.  Isaw,  (1.)  Christ  was  unmovable.  (2.)  That  they 
which  trust  in  him  are  so.    Ps.  cxxv.,  "  Like  Mount  Zion."    (3.) 


MEDITATIONS    AND    SPIRITUAL    EXPERIENCES.  395 

I  saw  that  true  trust  was  that  which  David  speaks  of,  (Ps.  xxxix.,) 
"  And  now,  Lord,  what  wait  I  for  ?  My  hope  is  in  thee."  His 
heart  asked  him,  Dost  thou  hope  for  God  ?  What  do  I,  said  he, 
hope  for  else  ?  Hence  I  saw,  (1.)  That  true  hope  hath  other 
affections  of  desire  and  love  mixed  with  it.  (2.)  That  he  that 
hopes  for  nothing  but  God,  and  for  all  things  only  from  God, 
hopes  truly.  But  I  found  a  temptation  and  a  stop.  Did  I  hope 
for  all  things  from  God,  and  only  God's  things  ?  Do  I  hope  and 
long  to  be  out  of  the  world  to  be  perfectly  free  from  all  sin,  and 
filled  with  all  grace  ?  Here  I  saw  this  I  could  not  do  until  I 
did  feel  the  infinite  vileness  of  sin,  and  ta-sted  a  happiness  in  holi- 
ness, and  placed  all  my  happiness  there ;  which  I  felt  a  want  of. 
And  hence  I  bewailed  my  condition  before  the  Lord  in  this  re- 
spect, and  purposed  to  make  up  the  breach  herein,  through  his 
grace  ;  blessing  God,  I  saw  the  worst  of  my  heart,  as  well  as  the 
good  of  it. 

Jan.  6.  I  saw  I  could  have  no  peace  at  death,  nor  hope  that 
I  should  go  to  Christ,  unless  I  did  intend  to  do  Christ's  work 
while  I  lived.  Hereupon  I  considered.  If  I  love  him,  my  soul 
will  seek  him.  So  I  c<?nsidered  that  I  must  keep  alive  my  love 
to  him  in  my  heart  for  this  end.  And  why  should  I  love  him  ? 
Because  none  was  good,  or  could  do  me  good,  but  he.  Myself, 
sins,  child,  could  do  neither  me  nor  themselves  any  good ;  but 
only  he.  Then  I  considered.  Shall  I  love  him  only  because  he  is 
only  good  to  me  ?  ...  I  then  reflected  upon  myself,  and  saw  my 
own  vileness  and  selfishness ;  and  how  fit  it  was  the  Lord  should 
never  regard  me  on  that  account ;  yet  I  resolved  to  seek  him. 

This  morning,  in  meditation  and  prayer,  I  was  tempted  to 
think  no  promise,  no,  nor  command  of  God  to  seek  the  Lord  and 
submit  to  him,  was  directed  to  me  ;  but  rather  that  he  had  in 
justice  forsaken  me,  and  so  let  me  do  what  I  please.  But  when 
I  considered  the  Scriptures,  how  that  they  did  but  manifest  that 
acting  will  of  a  living  God,  revealing  that  secret  will,  which  is 
ever  so  set  as  the  word  reveals,  my  soul  was  quiet-ed,  and  I 
loved  the  Scriptures  the  more. 

Jan.  9.  As  I  was  walking  in  my  study,  musing  on  ray  ser- 
mon in  Q.  10,  that  God's  mercy  was  himself,  as  his  justice  also 
was,  —  the  one  to  the  men  that  come  to  Christ,  and  to  those  that 
are  out  of  Christ  the  other,  —  hence  I  considered,  "When  I  come 
to  Christ  there  is  no  wrath  or  justice  to  devour,  but  sweet  love  : 
wrath  there  is  for  refusing  him,  not  else.  It  was  then  objected, 
But  it  is  to  the  elect  only.  The  Lord  let  me  then  see  I  had 
nothing  to  do  with  that,  but  to  look  on  his  truth,  which  is  to  them 
that  come  to  him,  that  he  would  stand  as  a  rock  between  the 


396  MEDITATIONS   AND    SPIRITUAL    EXPERIENCES. 

scorcliing  sun  and  their  souls.  Hence  my  heart  was  sweetly 
ravished,  and  began  to  long  to  die,  and  think  of  being  with  him. 
And  my  heart  said,  Kemember  to  comfort  yourself  thus,  when 
you  come  to  lie  on  your  sick  bed,  to  lie  under  this  rock,  as  in  a 
hot  day.  If  one  saw  a  rock  in  a  hot  day,  should  he  say.  That 
rock  will  cool  me  if  I  be  elected  to  it,  and  God  has  purposed  it  ? 
so  keep  off  in  fears.  No,  God  has  purposed  thus  to  be  a  rock 
to  all  that  come  to  him,  and  are  drawn  by  his  love. 

Jan.  11.  In  the  morning,  the  Lord  presented  to  me  the  sad 
state  of  the  church ;  which  put  me  upon  a  spirit  of  sorrow  for  my 
sins,  as  one  cause,  and  to  resolve  in  season  to  go  visit  all  families. 
But  first  to  begin  with  myself,  and  go  to  Christ,  that  he  may 
begin  to  pour  his  ointment  on  me  ;  and  then  to  my  wife,  and  then 
to  my  family,  and  then  to  my  brethren,  etc. 

Jan.  12.  On  lecture  day  morning  I  began  to  feel  my  heart 
slight  and  vilify  what  I  was  to  deliver.  But  the  Lord  put  it  into 
my  mind  that,  though  the  truth  is  a  poor,  mean  thing  in  itself,  as 
every  ordinance  also  is,  yet  very  glorious,  as  it  is  appointed  and 
separated  of  God  for  his  own  ends.  Hence  I  came  to  see  the 
glory  of  God's  ordinances,  where  it  did  lie ;  and  that  was,  not  in 
themselves,  but  in  God's  sanctifying  them  for  most  sweet  ends, 
to  communicate  his  presence  and  his  lovely  pleasantness,  and  this 
love  operating  with  power. 

Jan.  19.  I  saw  my  loose  walking  without  God,  and  so  was 
put  to  a  stand  what  to  say  of  myself  I  saw  that  hypocrites  are 
far  from  humbling,  because  far  from  conviction :  they  hope  some- 
thing there  is  in  them.  But  I  brought  my  heart  to  consider 
thus :  If  my  state  is  good,  then  there  is  cause  of  deeper  mourning 
for  abusing  the  Lord,  so  good ;  or  my  state  is  not  good,  and  then 
there  is  cause  of  breaking,  because  I  am  so  wretched  still ;  and  so 
I  went  to  prayer. 

Jan.  21.  I  saw  God's  wrath  kindled  against  sin;  and  hence 
I  saw  and  mourned  for  the  evil  of  sin,  so  bitter  to  him. 

I  was  on  the  26th  of  January  much  affected  with  the  Lord's 
goodness,  and  brought  near  to  him. 

First  I  found  many  lets  standing  between  me  and  the  Lord  in 
prayer;  as  the  hiding  of  his  face,  my  own  heart  turned  from 
him.  But  then  I  saw  Christ,  and  his  command  to  come  hand  in 
hand  with  him  to  the  Father.  So  that  methought  I  was  with 
God  and  in  his  presence.  And  then  this  truth  came  in,  that  if 
ever  I  got  good  from  the  Lord  in  any  ordinance,  I  must  first 
come  into  the  presence  of  God,  and  set  him  before  me,  as  Cor- 
nelius and  his  company  did,  and  as  in  Ps.  Ixxxiv.  And  when  I 
was  here,  methought  it  was  so  sweet  to  pray  and  make  my  moan 


MEDITATIONS    AND    SPIRTTUAt    EXPERIENCES,  397 

to  tlie  Lord,  as  a  God  that  could  and  was  willing  to  pity.  And 
so  I  was  so  knit  to  God  that  I  intended  never  to  depart  from 
liim  again.  (1,)  I  saw  God  was  my  rest;  and  hence  why 
should  I  depart  from  him  to  any  other  thing,  in  regard  of  his 
goodness  ?  (2.)  I  saw  the  riclies  of  his  mercy :  hence  I  came 
to  get  my  conscience  at  rest,  and  to  believe  he  would  hear  me, 
and  be  with  me.  (3.)  I  saw  his  glory  ^  and  hence  saw  my  whole 
life  should  rest  there,  in  acting  for  and  honoring  of  him  who 
alone  was  worthy, 

Jan.  28.  I  consid'ered,  being  in  his  presence,  what  I  did  want. 
And  it  came  in  thus;  (1.)  I  did  want  light,  even  so  much  as  to 
Bnake  me  believe  steadfastly.  (2.)  So  much  faith  as  to  make 
me  cl-eave  to  God  constantly.  (3.)  For  want  of  this  I  departed 
from  God.  (4.)  By  departing,  all  woe  came  amain  upon  me  ; 
both  sin  and  misery.  And  so  I  understood,  better  than  before, 
3iow  unbelief  was  the  cause  of  all  woe. 

Jan.  30.  When  I  was  in  meditation,  I  saw,  when  Christ  was 
present,  all  blessings  were  present ;  as  where  any  were  without 
Christ  present,  there  all  sorrows  were.  Hence  I  saw  how  little 
of  Christ  was  present  in  me.  I  saw  I  did  not  cease  to  be  and 
live  of  myself,  that  Christ  might  be  and  live  in  me.  I  saw  that 
Christ  was  to  do,  oounsel,  direct,  and  that  I  should  be  wholly 
diffident  of  myself,  and  careful  for  this,  that  he  might  be  all  to 
me.  Hence  I  blessed  Christ  for  showing  me  this,  and  mourned 
for  the  want  of  it. 

At  the  same  time  I  saw  his  will,  and  how  it  was  my  sin  so  to 
pray,  as  to  think  to  bring  God's  will  to  mine,  with  a  secret  mur- 
muring, or  thinking,  It  is  in  vain  to  seek  if  the  Lord  do  not  so. 
For  what  is  this  but  pride,  and  to  command  Christ,  and  to  be 
above  him,  as  if  I  were  wiser  than  he  ?  But  I  saw  the  work  of 
prayer  was  to  bring  my  will  to  his.  And  this  gave  me  much 
light,  and  set  my  heart  in  a  sweet  frame  ;  and  hence  I  understood 
that  place,  "  Whatsoever  we  ask  according  to  his  will,  he  heareth 
us."  And  this,  not  only  when  we  pray  according  to  his  will  of 
precept  and  promise,  but  when  we  have  done,  to  bring  our  wills 
to  his  sweet  sovereign  will,  let  him  do  with  me  what  he  please ; 
which  is  his  will  of  sovereignty.  Now,  in  the  time  of  prayer,  I 
considered  why  the  Lord  should  command  me  to  ask  pardon, 
peace,  brokenness  of  heart,  etc.  And  I  considered,  that  it  must 
needs  be  that  he  might  give  me  the  thing  promised.  (L)  Be- 
cause his  commanding  will  is  ever  attended  with  a  promise. 
(2.)  Because  it  was  for  his  glory,  as  well  as  my  good,  that  I 
should  ask.  And  hence  he  would  give  certainly,  when  I  did 
ask,  especially  being  set  on  by  his  command.     Hence  my  heart 

VOL.     III.  34: 


S98  MEDITATIOJrS    AJfD    SPIRITUAL    EXPEHIENCES, 

was  much  mored  and  melted,  to  consider  of  my  unbelief  pasf, 
and  how  much  I  had  dishonored  Christ,  thus  to  think  of  him, 
and  to  maintain  hard  thoughts  of  him,  that  he  will  not  hear. 
And  so  began  that  day  of  fast  to  believe,  etc. 
r^  Feb.  1.  When  I  was  on  my  bed  a  Monday  morning,  the 
/  Lord  let  me  see  I  was  nothing  else  but  a  mass  of  sin,  and  that 
'''  all  I  did  was  very  vile.  Which  when  my  heart  was  somewhat 
touched  withy  immediately  the  Lord  revealed  himself  to  me  in 
his  fullness  of  goodness  with  much  sweet  affection.  The  Lord 
suddenly  appeared,  and  let  me  see  there  was  strength  in  him  to 
succor  me,  wisdom  to  guide,  mercy  in  him  to  quicken,  Christ  to 
satisfy.  And  so  1  saw  all  my  good  was  there,  as  all  evil  was  in 
myself.  Hereupon  I  began  to  entertain  thoughts  of  the  glory 
of  this  mercy,  if  the  Lord  would  become  mine  ;  so  that  I  should 
be  strong  with  God's  strength,  and  live  by  God's  life,  and  be 
guided  by  God's  wisdom,  etc. ;  and  should  become  his,  for  him 
to  take  care  for  me  and  love  me,  and  I  to  pitch  my  thought  and 
heart  on  him.  I  considered,  this  would  be  an  exchange  of  wonder- 
ful love,  for  me  to  have  God,  and  not  myself,  and  God  to  have 
me,  and  give  me  himself. 

I  arose  with  these  thoughts,  and  had  some  purposes  to  consider 
more  of  them.  And  on  Monday  night,  the  same  day  in  prayer 
and  meditation,  these  thoughts  came  in  from  the  experience  which 
I  found  then,  viz.:  (1.)  I  saw  all  fullness  in  God  of  all  the 
good  I  did  need ;  and  so  all  my  good,  or  what  might  be  good  for 
me,  there,  and  so  considered,  that  the  first  thing  the  Lord  reveals 
to  draw  the  soul  to  himself  is  the  fullness  of  grace  in  himself, 

(2.)  Being  doubting.  Is  this  mine  or  no?  I  then  considered, 
that  the  Lord  did  invite  me  to  come  to  him,  because  I  saw  that 
his  word  did  not  bid  me  depart  from  him.  And  methought,  in 
considering  this,  the  Lord's  word.  Come,  poor  creature,  was  so 
sweet  that  I  came  to  him. 

(3.)  Being  thus  come,  I  considered,  I  must  cleave  to  him,  and 
be  knit  to  him.  And  then  the  remembrance  of  this,  that  all  my 
good,  all  was  in  him,  made  me  so  to  do,  in  some  measure,  with 
dear  affections. 

(4.)  Cleaving  thus  to  him,  I  considered,  whether  he  was  be- 
come mine  now,  and  I  his.  And  here  I  stuck  a  while,  being 
loth  to  fancy  such  a  thing,  and  because  he  did  not  cleave  to  me, 
as  I  could  feel.   But  the  night  after,  God  returned  this  answer  :  — 

(1.)  That  he  had  applied  himself  to  me,  because  he  had 
drawn  me  to  himself,  who  else  could  never  have  come.  And 
hence,  if  he  pitied  me  when  far  from,  much  more  being  now 
near  to  him.     (2.)   Because  of  the  riches  and  fullness  of  his 


MEDITATIONS    AND    SriRITUAL    EXPERIENCES.  399 

l-ender  grace,  being  come  he  would  let  it  out.  (3.)  Because  of 
liis  promise,  "  Iliiii  that  eoriieth  I  will  in  no  wise  cast  out ; "  and 
Hos.  xiv.  4,  5. 

Feb.  9.  I  considered,  when  I  could  not  bring  Christ's  will  to 
aiine,  I  was  to  bring  mine  to  his.  But  then  it  must  be  thus; 
(1.)  That  if  ever  he  gives  my  desire,  it  will  be  infinite  mercy; 
«nd  so  his  will  is  good.  (2.)  If  he  doth  not,  yet  that  I  deserved 
to  be  crossed,  and  to  feel  nothing  but  extremity. 

Feb.  14.  When  ther€  was  a  church  meeting  to  be  resolved 
about  our  going  away,  [viz.,  to  Matabeseck,]  I  looked  on  my- 
self as  poor,  and  as  unable  to  resolve  myself  or  to  guide  others, 
or  myself,  in  any  action,  as  a  beast.  And  I  saw  myself,  in  respect 
of  Christ,  as  brutish  as  a  brute  is  in  respect  of  man.  And  hence, 
(1.)  I  left  myself  on  Christ's  wisclom.  (2.)  I  understood  the 
meaning  of  Prov.  xxx.,  that,  though  Agur  knew  he  had  wisdom, 
yet  in  respect  of  Christ  he  was  brutish,  and  also  in  respect  of  man. 
As  it  is  said,  "  There  is  none  good  but  God  ;  "  and  when  God  is 
called  only  wise. 

Feb.  15.  I  was  in  prayer,  and  in  the  beginning  of  it  that 
promise  came  in,  '•  Seek  me,  and  you  shall  live."     (Hag.  i.) 

Hereupon  I  saw  I  had  cause  to  seek  him  only,  always ;  be- 
cause there  was  nothing  else  good,  and  because  he  was  always 
good.  And  my  heart  made  choice  of  God  alone,  and  he  was  a 
sweet  portion  to  me.  And  I  began  to  see  how  well  I  could  be 
without  all  other  things  with  him  ;  and  so  learnt  to  live  by  faith. 
Only  it  came  in,  Why  did  I  not  desLre  to  live  with  him  alone  in 
heaven  ?  And  I  saw  my  heart  very  apt  to  comfort  itself  in 
other  things  besides  him. 

Feb.  IQ.  I  saw^  my  heai't  was  not  prepared  to  die,  because  I 
had  not  studied  to  wean  my  heart  from  the  world ;  but  I  saw, 
and  sought,  (1.)  The  glory  of  it;  (2.)  The  rest  and  peace  of 
it;  (3.)  The  joy  of  it.  AYhen  the  truth  is,  I  should,  (1.)  See  a 
greater  glory  and  honor  of  the  Father  in  heaven,  and  be  weaned 
from  that.  (2.)  I  should  seek  rest  there  only.  (3.)  I  should 
joy  with  that  joy  only.  O  Lord,  help  me  so  to  do,  and  to  pray 
lor  it,  and  study  it  daily  !  For  what  are  the  glory,  peace,  rest, 
joy  of  the  world,  a  creature,  a  perishing  thing,  to  that  of  a  God? 

Feb.  23.  On  bed  I  considered  how  sweetly  the  Lord  was  some- 
times with  me,  and  so  how  I  should  preserve  that  spirit  and  go 
forward.  But  I  saw  that  any  little  business,  a  little  forgetful- 
ness,  set  Christ's  work  backward  again,  which  w^as  sad  to  me. 

Feb.  23.  At  night,  after  lecture,  I  saw  my  vileness,  and  saw 
I  was  not  to  seek  myself  in  prayer;  and  hence  the  Lord  made 
me  see  nothing  but  shame  to  belong  to  me.     And  hence,  praying 


400  BrEDrTATTOKS   AXD    SPIRrXtTAL    EXPERIKSTCES-v 

for  the  church,  I  asked  mj  soul  whether  those  prayers  couTd  be 
Jiteard  ;  and  I  found  an  answer,  "  Tlie  Lord  wiM  hear  the  prayer 
of  the  humble,  will  not  despise  their  cry,"  which  did  sweetly 
cheer  my  heart,  to  see^  my  soul  hmlt  on  such  promises  as  David 
did  usually  comfort  himself  withal.  F&r  I  cry ;  for  I  trost  in 
thee  ;■  for  I  am  destitute  :  "  He  will  hear  the  cry  of  the  humble."* 

Feb.  24.  I  saw  how  apt  I  was  to  think  rnyself  something  ; 
and  the  Lord  pot  n3*e  on  humbling  work,  to  see  I  was  worse  thaiis 
nothing,  and  to  seek  no  other  advancement  or  honor  but  merc}^,  if 
I  might  find  that ;  which  I  thought  w^as  a  great- yet  holy  ambition.. 

March  2,  I  was  cast  down  Avith  the  sight  of  our  onvrorthinesS' 
in  this  church,  deserving  to  be  utterly  wasted  ;  but  the  Lord  filled 
my  heart  with  a  spirit  af  prayer,  not  only  to  desire  small  things^ 
but,  with  a  holy  boldness,,  to  desire  great  things  fo>r  God's  peqDle: 
here,  asnd  for  myself ;  viz.,  that  I  might  live  to  see  all  breaches 
made  up,  and  the  glory  of  the  Lord  upon  us,  and  that  I  might 
not  die,  but  live  to  shovf  forth  God's  glory  to  this  and  the  chil- 
dren of  the  next  generation.  And  so  I  arose  fr©.m  prayer 
with  some  confidence  of  an  answer  ;  (1.  )  Because  I  saw  Christ 
put  it  into  my  heart  to  ask ;  (2.)  B-ecause  he  was  true  to  hear 
sd\  prayer. 

March  13.  I  pm^josed  to  walk  daily  raare  closely  vdth  God^ 
according  to  the  rule. 

March  15.  The  Lord  let  in  much  light-  Many  sweet  truths 
I  wrote  down.  He  made  me  also  cast  the  church  on  Christ's 
care  and  love,  as  being  his  charge.  I  resolved  to  haBg  fasS 
about  Christ,  and  to  love  him  dearly,  because  of  his  goodness,  as 
knowing  none  like  him. 

March  17.  I  began  to  question  whether  Christians  generally 
were  so  good  as  they  seemed  to  be.  I  thought,  1.  They  were 
not  so  good  as  the  Lord  would  have  them  to  be,  from  two  argu- 
ments :  (1.)  From  the  want  of  assurance  generally  among  men, 
which  argues  God  is  angry  when  he  doth  not  appear  according 
as  he  doth  use  to  do  to  them  who  love  his  name  ;  (2.)  Because 
men  are  better,  generally,  under  the  rod  than  under  mercy.  We 
see  what  an  admirable  spirit  there  is  under  sore  afflictions,  which 
men  can  not  attain  to  or  keep,  but  then.  Now,  2.  I  thought 
that  men  were  not  so  good  as  they  appeared  to  be,  (1.)  Because 
very  few  are  recovered  to  that  frame,  before  death,  which  God 
will  bring  them  to  that  get  assurance.  Few  recover  holiness  by 
mercy,  or  feel  the  eternal  good  of  sore  afflictions.  (2.)  Be- 
cause many  eminent  professors  fall  oti'  and  full  away.  If  they 
continue  long,  by  some  trial  or  other  they  are  made  transparent. 
(3.)  Because,  though  others  of  less  holiness  may  be  upright, 


MEDITATIONS    AND    SPIRITUAL    EXPERIENCES.  401 

yet  for  us  that  have  more  means,  not  to  be  more  holy  and  hum- 
ble, nay,  not  so  humble  and  holy  as  those  that  want  means, 
can  not  stand  with  uprightness,  generally.  My  counsel  therefore 
is.  Let  all  take  heed  of  being  led  by  example  of  men,  and  think- 
ing. We  are  good  because  we  are  like  them  that  be  so. 

March  18.  I  saw,  if  my  mind  acted,  it  spun  nothing  but  de- 
ceit and  delusion.  If  my  will  and  affections  acted,  there  was 
nothing  but  dead  works.  O,  how  do  I  need  Christ  to  live  in  me ! 
Yet  I  saw,  if  a  man  hath  eyes  and  light,  he  will  not  lean  to 
another  to  lead  him  and  carry  him,  as  when  he  wants  both.  So 
here,  I  saw  the  Lord  made  me  live  by  faith,  by  making  me  feel 
a  want  of  both,  to  distrust  myself,  and  trust  more  unto  the  Lord. 

March  19.  After  a  day  of  fast  As  I  saw  in  the  day  that 
I  had  cause  to  weep  exceedingly  for  my  sin,  because  it  did  lie  so 
heavy,  not  only  on  the  Father,  but  upon  the  Lord  Jesus  Christ,  that 
they  were  so  wroth  with  me  that  they  hid  their  faces  ;  and  hence 
I  saw  that  sin  lay  heavy  on  their  hearts,  and  that  therefore  they 
were  not  only  angry,  but  left  me  to  my  sin,  which  caused  some 
sorrow.  So,  after  the  day,  I  saw  and  said,  as  pride  was  my  sin, 
so  shame  should  be  my  portion.  And  many  fears  I  had  of  Eli's 
punishment  for  not  reproving'  sin  in  Mr.  E.  when  I  saw  it,  and 
that  sharply.  And  here  I  saw  that  God  may,  and  doth  sometimes, 
inake  some  one  godly  man  a  terror  and  dreadful  example  of  out- 
ward miseries,  that  all  others  may  fear  that  be  godly,  lest  his  com- 
mands should  be  slighted,  as  he  did  by  Eli.  And  so  I  saw  the  Lord 
might  justly  never  let  my  sins  be  purged  away  by  sacrifice. 

March  20.  My  heart  was  much  aifected  with  the  riches  of 
God's  mercy,  in  reading  Jer.  xxxvi.  3,  that  the  very  threatening 
of  God  to  destroy  is  to  make  men  return,  and  pray,  and  so  live, 
which  is  deep  and  dear  mercy  ;  and  that  the  Lord  deals  thus 
with  such  as  are  almost  hopeless.  Yet,  if  there  be  any  hope,  the 
Lord  pitieth  ;  it  may  be  they  will  return  ;  which  made  me  that 
morning  in  prayer  to  pour  out  my  heart  in  true  and  plain  con- 
fession of  my  vileness,  which  I  knew,  with  groans  for  grace. 

1G41.  April  2  and  3.  I  was  earnest  in  prayer  for  God's 
favor  and  love,  and  doubting  of  it  for  myself  and  others,  be- 
cause I  looked  to  God's  secret  decree  :  at  last  I  saw  it  was  God's 
decree  in  the  gospel,  and  his  will,  that  whosoever  comes  to  Christ 
should  have  life  and  favor,  and  so  answer  to  all  prayers  for  him- 
self and  others  ;  which  gave  me  some  sweet  assurance. 

After  this,  I  saw  the  Lord  might  deny  all  our  prayers  for  out- 
ward things.     I  begged,  therefore,  for  mercy  ;  and  that  being 
granted,  I  had  an  end  of  all  my  suits  and  requests  for  myself 
and  others  ;  and  there  my  heart  stayed. 
34* 


402  MEDITATIONS    AND    SPIRITUAL    EXPERIENCES. 

April  4  and  5.  On  Sabbath  morning  (April  4)  I  saw  the 
Lord  frowning  on  me  in  several  providences. 

1.  That  he  was  hid  from  me,  whose  face  else  would  shine 
brighter  on  me  than  ten  thousand  suns. 

2.  That  he  was  angry  with  my  prayers,  and  had  been,  and 
i;  still  angry. 

3.  Nothing  I  did,  nay,  none  under  my  shadow,  prospered. 

4.  I  saw  I  wanted  wisdom  for  my  p'ace,  to  guide  others. 

5.  I  saw  I  wanted  a  spirit  of  life  within  to  make  me  exem- 
plary without. 

6.  I  saw  I  wanted  the  power  of  the  Holy  Ghost,  and  that  I 
was  not  mighty  in  word  and  spirit,  and  in  administrations. 

7.  I  saw  a  secret  eye  I  had  to  my  name  in  all  I  did  ;  for 
which  I  judged  myself  worthy  of  death,  but  I  did  not  grow 
weaned  from  all  created  glory,  from  honor,  wisdom,  esteem  of 
others,  etc. 

April  5.  I  saw  I  did  not  remember  the  sins  of  my  youth  ; 
nay,  the  sins  of  one  day  I  forgot  the  next  day ;  and  so  I  spent 
my  time. 

I  was  on  my  bed  praying  this  morning,  and  the  Lord  helped 
me  to  pour  out  my  heart  before  him ;  and  I  saw  I  could  plead 
nothing  in  myself  in  regard  of  any  worthiness  and  grace,  or  any 
thing  in  regard  of  God's  providence  or  promise,  but  only  his 
good  pleasure.  I  saw  it  was  not,  if  I  will,  but  if  he  will ;  then 
I  should  see,  and  believe,  and  live.  And  here  I  hung,  pleading 
how  good,  how  pitiful  and  tender,  how  free  this  will  was.  I  saw 
it  stood  immovable  till  it  moved  itself  toward  me.  I  saw  God's 
will  was  that  I  should  come ;  but  I  was  afraid  of  mine  own  ac- 
tivity and  working,  and  hence  pleaded.  Lord,  turn  me,  draw  me, 
and  I  shall  come !  and  so  I  begged  for  my  wife,  child,  friends, 
church,  with  earnestness,  that  the  Lord  would  give  us  but 
mercy,  and  not  suffer  his  name  to  be  polluted  by  us  and  by  our 
debts,  though  he  should  not  honor  himself  by  us  ;  and  if  mercy 
would  make  us  poor  and  vile,  blessed  be  it  ;  and  if  it  would  lead 
us,  and  carry  us  to  some  other  place,  and  cover  and  overshadow 
us,  blessed  be  it.  And  I  had  secret  hints  that  these  prayers 
from  our  wants  were  but  preparations  for  future  mercies,  and 
that  we  should  see  his  glory  in  the  land  of  the  living.  Then  I 
began  to  arise  after  prayer,  without  faith,  as  I  thought,  yet  leav- 
ing all  to  his  grace.  But  the  Lord  showed  me  how  he  had  come 
to  me  and  stirred  up  prayers,  (L)  According  to  his  own  will ;  (2.) 
For  his  own  ends.  For  though  I  sought  myself,  yet  seeing  this,  I 
entreated  the  Lord  to  glorify  himself  and  make  us  like  unto  his. 
And  then  I  saw  how  great  a  sin  it  was  to  make  feeling  a  ground 


MEDITATIONS    AND    SPIRITUAL    EXPERIENCES.  403 

and  cause  of  my  faith.  And  I  also  tliouglit  how  exceedhigly 
I  should  honor  Jesus  Christ,  if  I  did  believe  before  I  felt ;  how 
I  should  honor  the  truth  of  Christ,  who  hath  said  he  is  one  that 
hears  prayers.  I  saw  also  a  secret  distemper  of  my  heart,  how 
I  grew  faint  in  prayer,  contrary  to  the  rule,  (Luke  xviii.,)  viz., 
not  only  by  discouragement,  but  also  by  encouragement,  and  en- 
largement and  affections  in  prayer. 

April  10.  I  had  many  thoughts  which  came  in  to  press  me  to 
give  myself  to  Christ  Jesus,  which  was  the  dear,  best  thing  I  had. 
And  I  saw,  if,  when  I  gave  myself  to  Christ,  he  would  give  him- 
self to  me  again,  that  it  would  be  a  wonderful  change,  to  have 
the  bottomless  fountain  of  all  good  communicated  to  me.  Thus 
two  or  three  days  I  was  exercised  about  this.  And  at  last, 
(which  was  the  day  before  I  fell  sick  on  the  Sabbath,)  in  my 
study,  I  was  put  to  a  double  question:  (1.)  Whether  Christ 
would  take  me,  if  I  gave  myself  to  him  ;  (2.)  Whether  I  might 
take  him  again  upon  it.  And  I  resolved  to  seek  an  answer  to 
both  from  God,  in  meditation.  So  after  dinner  on  the  Saturday,  — 

April  11.     I  gave  myself  up  to  the  Lord  thus  :  — 

1.  I  acknowledged  all  I  had  or  was  was  his  own,  (as  David 
spake  of  their  otFerings  ;)  and  so  I  acknowledged  him  the  owner. 

2.  I  resigned  not  only  my  goods  and  estate,  but  child,  wife, 
church,  and  self  unto  the  Lord,  out  of  love,  as  being  the  best  and 
dearest  things  which  I  have. 

3.  I  prized  it  as  the  greatest  mercy,  if  the  Lord  would  take 
them,  and  so  desired  the  Lord  to  do  it. 

4.  I  desired  him  to  take  all  for  a  threefold  end  :  (1.)  To  do  with 
me  what  he  would  ;  (2.)  To  love  me  ;  (3.)  To  honor  himself  by 
me,  and  by  all  mine. 

5.  Because  there  is  apt  to  be  a  secret  reservation  in  our  seem- 
ing desires,  that  the  Lord  should  do  all ;  and  the  soul  gives  up 
itself  to  the  Lord,  but  it  is  that  the  Lord  may  please  my  will, 
and  love  me ;  and  if  he  doth  not  please  me,  then  the  heart  dies : 
hence  I  gave  up  my  will  also  into  the  Lord's  hand,  to  do  with  it 
what  he  please. 

6.  I  gave  up  also  my  wdiorish  lusts  ;  but  that  he  might  take 
them  away. 

7.  That  he  would  keep  me  also  from  all  sin  and   evil. 

Thus  I  gave  myself  to  the  Lord  ;  but  then  I  questioned,  (2.) 
Will  the  Lord  take  me  ? 

Answer  1.  I  saw  that  the  Lord  desired  and  commanded  me 
to  give  him  my  heart. 

2.  I  saw  that  this  was  pleasing  to  him,  as  the  contrary  dis- 
pleasing. 


404  MEDITATIONS    AND    SPIRITUAL   EXrERIENCES. 

o.  I  saw  that  it  was  fit  for  him  to  take  me,  and  do  what  he 
would  with  me. 

But  then  I  did  question,  Will  the  Lord  receive  me,  and  take 
me  to  do  me  good  everlastingly?  Because  I  gave  up  my  friends 
and  the  whole  church  to  the  Lord  also,  as  1  did  myself.  And 
will  the  Lord  take  all  them  ? 

Ans.  Here  I  saw  the  great  privilege  of  men,  and  wisdom  of 
God,  in  his  committing  some  men's  souls  to  the  care  of  one  godly 
man,  of  a  public  spirit ;  because  he,  Moses-like,  commends  them, 
gives  them,  returns  them  all  to  the  Lord  again,  and  so  a  world 
of  good  is  communicated  for  his  sake. 

3d  question  was.  But  might  I  take  the  Lord  ?  And  my  answer 
was.  If  the  Lord  did  apprehend  and  take  me  to  himself,  then  I 
might  take  him,  for  I  had  no  other  to  lay  hold  on. 

April  13.  I  questioned  whether  the  Lord  could  pardon  some 
sins,  or  would.  And  I  was  made  to  cast  my  eye  upon  the  gos- 
pel, (Rom.  iii.  25,)  "  Whom  God  hath  set  out  to  be  a  propitiation, 
through  faith  in  his  blood."  This  faith  I  saw  to  be  nothing  else 
but  receiving  God's  kindness  and  special  favor  with  my  whole 
heart,  and  so  was  quite  opposite  to  doing.  And  herein  methought 
the  exceeding  riches  of  God's  grace  appeared  —  that  he  should 
now,  after  all  wrongs  done  against  him,  offer  special  love,  and 
require  me  only  to  take  it,  and  possession  of  it.  And  so  I  felt 
my  heart  receive  it  with  my  whole  spirit,  with  all  my  heart.  Only 
1  questioned.  Will  the  Lord  receive  me  with  his  hand  again, 
when  I  receive  it  ?  And  I  saw  that  the  Lord  had  bound  him- 
self by  promise  so  to  do,  and  I  prayed  that  he  would  do  so 
to  me. 

April  14.  When  I  was  at  prayer,  (having  on  my  bed  that 
morning  seen  how  sweet  a  thing  it  was  to  be  ever  near  the  Lord, 
and  thereby  filled  with  holy,  sweet  affections  unto  God,)  I  saw 
and  I  sorrowed  a  little  for  my  sins  and  vile  nature,  which  were 
ever  carrying  and  haling  me  from  God,  the  fountain  of  all 
goodness  and  love  ;  the  blessedness  of  which,  when  any  see,  they 
can  not  but  mourn  for  their  sin. 

April  15.  When  I  looked  over  the  day,  I  saw  how  I  fell  short 
of  God  and  Christ,  and  how  I  had  spent  one  hour  unprofitably. 
And  why?  Because,  though  the  thing  I  did  was  good,  yet  be- 
cause I  intended  not  God  in  it,  as  my  last  end,  and  did  not  set 
my  rule  before  me,  and  so  set  myself  to  please  God,  therefore 
I  was  unprofitable ;  and  so  I  desired  to  be  humbled  for  it.  And 
so  I  saw  the  nature  of  fruitfulness,  that  it  consisted  in  acting  for 
God  with  singleness  of  heart. 

I  observed  my  heart  in  walking  according  to  rule  ;  but  I  saw 


MEDITATIONS    AND    SPIRITUAL    EXPERIENCES.  405 

it  fjill  off.  And  this  I  learnt,  that  when  a  man  sets  himself  to 
walk  by  rule,  he  will  either  saj,  I  can  not,  or  else  will  not,  but 
hates  the  same. 

April  16.  I  saw  my  example  did  (1.)  teach,  (2.)  encourage, 
(3.)   counsel,  (4.)  confirm  others  in  sin. 

April  18.  On  Sabbath,  I  found  my  heart  full  of  enmity,  and 
I  saw  it  was  Satan  that  filled  it ;  when  I  should  with  fear  have 
heard  what  God  spake,  and  with  care  received  the  word,  and 
kept  it  in  my  heart,  by  which  Christ  himself  comes  in ;  as  I  saw 
by  temptation  Satan  entered  into  wicked  men's  hearts.  But  the 
Lord  humbled  my  soul  in  some  measure,  and  made  me  desire 
pardon  and  healing  of  Satan's  wound  by  his  mercy  in  Christ. 

April  25.  I  saw  God  would  accept  me  for  Christ's  sake  ;  but 
I  feared  much  I  might  not  take  Christ  aright.  Hence  this  came 
to  my  mind,  that  to  take  Christ  because  he  commands  me  so  to 
do  is  no  presumption. 

(1.)  Because  this  honors  him.  (2.)  Be.cause  he  that  w^ill  sub- 
mit to  one  command  thus  will  submit  to  all.  (3.)  Because  I  saw, 
that  he  that  lets  in  Christ's  command  into  his  heart  receives 
Christ;  and  he  that  receives  one  command  thus  receives  all 
Christ,  and  all  the  commands  of  Christ. 

April  2o.  While  I  was  at  the  word,  I  saw  I  had  a  wild 
heart,  which  was  as  hard  to  stand  and  abide  before  the  presence  of 
God  in  an  ordinance  as  a  bird  before  any  man.  I  saw,  also,  Christ 
will  do  w^hat  we  will,  if  we  do  but  will.  The  church  begs  all, 
and  Christ  doth  all ;  because  she  is  poor,  and  he  is  rich ;  she  is 
weak,  and  he  is  strong.  Prayer  sets  Christ  on  upon  his  church's 
adversaries. 

April  28.  I  finding  my  heart  rest  on  Christ,  and  peaceably 
quieted  there,  hence,  when  I  saw  the  outward  good  things  which 
others  did  enjoy,  I  w^as  sweetly  comforted  with  this  :  Yet  I  have 
Christ,  and  Christ  is  mine,  others  have  other  things. 

April  29.  I  saw  this  distemper,  (when  I  saw  my  sudden 
anger,)  viz.,  that  I  was  troubled  at  that  which  crossed  me,  not 
Christ,  and  pleased  only  with  that  which  pleased  myself,  and  not 
Christ  Jesus.  For,  1.  In  all  wrongs  and  crosses  there  is  a  double 
cross :  (1.)  That  which  crosseth  me ;  (2.)  That  which  crosseth 
Christ.  2.  In  all  good  things  there  is,  (1.)  Somewhat  that 
pleasethme;  (2.)  Somewhat  that  pleaseth  Christ.  My  heart  is 
pleased  or  troubled  as  things  please  or  trouble  me  without  my 
having  any  dua  regard  to  Christ ;  and  that  is  my  sin. 

April  30.  I  questioned  whether  any  sin  was  a  greater  evil 
than  unbehef  And  I  saw  that  union  to  Christ  was  my  greatest 
good :  hence  unbelief  is  a  greater  sin  than  any  other  sin.     And 


40G  MEDITATIONS    AND    SPIRITUAL    EXPERIENCES. 

here  T  saw  God's  rich  grace,  that  had  not  only  made  my  disunion 
from  Christ  by  unbelief  a  misery,  but  also  the  greatest  sin,  as 
being  cross  to  his  command  ;  and  hereby  ray  heart  was  affected. 
And  I  saw  that  whatever  my  sin  was,  yet  now  there  was  no  sin 
like  disunion  from  Christ  by  unbelief ;  and  that  I  ought  not  to  com- 
mit the  greatest  sin  in  departing  from  Christ,  because  of  less 
sins  against  the  law.  For  it  was  an  unspeakable  mercy  to  make 
my  union  to  Christ  the  greatest  good,  my  greatest  good.  1.  Be- 
cause I  can  never  in  this  life  perfectly  obey  and  cleave  to  the 
will  of  Christ. 

2.  Because  if  that  be  blessedness,  then  once  blessed  always 
blessed ;  so  once  united,  ever  united.  So  I  saw  the  gospel,  in 
commanding  me  to  believe,  did  command  me  to  partake  of  the 
greatest  blessedness ;  and  who  would  not  be  glad  of  that  ? 
Adam's  happiness  was,  to  do  God's  will ;  but  ours  to  cleave  to 
God  in  Christ. 

May  5.  I  saw  I  was  without  all  sense,  as  well  as  sight  of 
God,  estranged  from  the  life  of  God.  For  I  saw  I  respected  man 
more  than  God,  to  please  him  rather  than  God.  And  why  so  ? 
Because  I  was  sensible  of  the  presence  of  man.  So,  if  I  had 
committed  any  sin  against  man,  I  should  be  ashamed  ;  but  I  blush 
not"  before  God.  I  was  not  sensible  of  his  glory,  majesty,  beauty, 
and  love ;  and  hence  I  had  no  sense  of  sin,  because  I  had  no 
sense  of  God.  And  hence  with  sadness  I  saw  my  widow-like 
separation  and  disunion  from  my  husband  and  my  God,  and  that 
we  two  were  now  parted,  who  had  been  nearer  together  once. 
And  I  saw  (though  not  deeply)  what  my  iniquities  are,  to  prefer 
the  creature  above  the  Creator,  blessed  forever.  And  as  the  life 
is,  the  sense  is. 

May  6.  The  Lord  Jesus  revealed  himself  thus  to  me,  viz., 
that  as  he  was  mercy  and  love  to  all  meek,  humbled,  believing 
sinners  that  came  to  him,  so  he  was  fire  and  wrath  against  all 
obstinate  sinners,  that  would  not  bow  to  him,  but  go  on  in  their 
sin.  And  so  I  satisfied  that  doubt :  when  my  heart  said.  Why 
shall  I  be  troubled  for  sin,  seeing  God  in  Christ  takes  it  not  much 
to  heart,  but  forgives,  bears,  pardons,  and  he  was  all  love,  and  no 
wrath  in  him  ?  I  replied  again.  He  is  so  to  all  meek  ones,  that 
stop,  stoop,  and  yielcl.  But  he  takes  the  least  sin  exceedingly  to 
heart,  and  very  ill,  when  men  will  go  on  in  it.  My  heart  was 
much  comforted  with  the  knowledge  of  this,  and  wrought  to  some 
more  fear  and  love  to  him,  and  resolved  to  give  up  myself  to 
him.  I  saw  also  the  greatness  of  sin,  to  strike  him  by  it,  who  is 
the  glory  of  heaven  and  earth,  and  who  takes  it  exceeding  ill  at 
my  hands,  if  I  do,  or  especially  persist  in  it.     The  Lord  also 


MEDITATIONS    AND    SPIRITUAL    EXTKIIIKXCES.  407 

pressed  my  spirit  to  please  Christ  in  every  thing ;  not  in  some 
things  only,  but  to  be  ever  pleasing  him.  I  saw  also  that  I  was 
not  in  good  earnest  desirous  that  Christ  would  take  away  sin  by 
the  loss  of  name  or  goods,  etc. 

Mdij  7.  I  saw  in  prayer,  that  before  I  or  any  other  could 
seek  or  serve  the  Lord,  I  was  to  set  up  the  Lord  in  the  throne 
of  my  mind  and  heart,  both  in  his  greatness  and  in  his  goodness 
to  me.  And  the  Lord  gave  me  some  glimpse  of  both  that  morn- 
ing; yet  I  saw  that  all  was  little  enough  to  make  me  seek  him 
and  serve  him.  For  I  saw  my  heart  averse  from  his  will,  and 
tliat  the  Lord  must  be  exceeding  great  and  dear  in  my  heart,  or 
else  it  would  never  seek  and  serve  him.  And  so  I  considered.  If 
it  be  so  hard  to  seek  the  Lord  when  he  is  set  up,  how  difficult  to 
seek  or  serve  him  when  he  is  cast  down  !  Surely  if  there  be 
any  services  or  seekings  without  setting  up  the  Lord,  they  are 
hypocrisies. 

I  saw  also  how  great  my  sin  would  be,  not  to  be  acquainted 
and  grow  familiar  with  the  Lord,  when  he  hath  humbled  himself 
into  my  flesii  for  that  end,  and  to  make  a  near  conjunction  be- 
tween himself  and  me.  For  we  are  joined  to  man,  who  is  flesh 
of  our  flesh,  sooner  than  with  an  angel,  or  with  God.  "When  the 
devil  comes  to  make  a  covenant,  he  assumes  the  shape  of  a  man. 
And  here  I  saw  that  our  union  is  flrst  to  the  human  nature,  and 
so  to  the  divine ;  because  the  divine  nature  comes  down  into  the 
human,  that  it  may  be  a  mean  of  conjunction  of  the  soul  to  God, 
and  of  God  to  the  soul.  And  I  saw,  that  as  we  are  sooner  con- 
joined to  man,  so  God  in  man  is  sooner  conjoined,  or  he  more  easily 
conjoins  liimself  to  us,  who  is  filled  with  real  human  bowels  for  that 
end,  and  hath  suffered  that  no  justice  might  stop  him  in  his  work. 

I  considered,  that  when  prayer  is  vehement  for  a  blessing,  and 
our  humiliation  and  breaking  from  sin  is  suitable  to  our  affection, 
God  ever  answers  them.  Hence  let  men  observe,  if  they  are 
earnest  for  any  outward  blessing,  and  their  hearts  are  stirred  up 
so  as  to  believe  they  shall  have  it,  let  them  see  if  their  humilia- 
tion was  proportionable.  Hence  also  it  is,  that  when  the  Lord 
denies  us,  it  is  ever  to  humble  us,  which  is  mercy ;  and  we  shall 
see  that  we  have  most  need  of  that.  And  hence  also,  when 
humbled,  we  may  reap  the  fruit  of  prayers  made  many  years 
before. 

On  Saturday,  May  8,  at  night,  I  saw  union  to  God  to  be  the 
greatest  good ;  and  my  sin  in  not  cleaving  wholly  to  him  with  all 
my  heart,  the  height  of  all  sin,  from  Hosea  x.  1.  Hence  in 
prayer  I  saw  sin  my  greatest  evil.  \.  Because  it  had  separated 
me  from  the  greatest  good.     2.  Because  it  kept  my  heart  with  a 


408  MEDITATIONS    AND    SPIRITUAL    EXPERIENCES. 

secret  love  to  it  from  returning  again  to  hira,  as  my  greatest 
good.  3.  Nay,  I  saw  that  it  made  me  make  my  death  my 
life ;  viz.,  neglect  of  living  and  acting  for  God  my  very  life  ; 
and  my  war  with  God  my  peace  ;  and  my  damnation  my  sal- 
vation.    Hence  1  mourned. 

May  12,  When  I  was  stirred  up  to  give  thanks  for  mercies,  I 
was  put  to  a  stand:  Why  not  for  evils  as  well?  seeing  both 
were  from  God's  will.  And  the  Lord  put  it  into  my  heart  to 
see  that  it  is  because  God's  chiefest,  dearest  attribute  is  honored 
more  that  way.  And  so  I  saw  I  was  not  to  be  thankful  because 
the  blessing  suited  me,  but  because  God's  dearest  and  most 
beloved  attribute  of  grace  and  mercy  was  glorified  hereby. 

I  saw  also  how  one  sin  begat  another  in  this  country,  and  we 
did  not  cease  to  increase  therein.  And  hence  I  saw  what  just 
cause  the  Lord  had  to  strike  us  with  sore  and  great  wants, 
and  yet  how,  if  sin  were  repented  of  by  preaching  against  it,  the 
Lord  would  return.    So  I  saw  it  my  duty  to  preach  against  them. 

May  18.  In  prayer  I  was  ashamed  that  I  should  not  serve  the 
Lord,  as  I  had  done  my  lust  and  my  sin. 

I  saw  also  that  God  was  beforehand  with  men.  1.  In  that 
he  had  reconciled  the  world  to  himself.  2".  That  he  did  be- 
seech them  to  be  reconciled.  Now  I  saw  that  all  the  work 
did  lie  upon  man.  For  if  the  party  offended  first  seek  to  be 
friends,  I  need  not  call  in  question  his  willingness,  but  my  own 
wicked  maliciousness.  Here  I  saw,  that  if  it  be  so  M'ith  man, 
and  he  do  not  come  in  to  him  that  seeks  for  favor,  it  is  either,  (1.) 
from  contempt  ;  or,  (2.)  anger,  quarreling  at  his  dealing  ;  or,  (3.) 
malice ;  yet  the  Lord  wraps  up  all  in  one  word,  enmity. 

May  21,  In  prayer  I  desired  two  things.  (1.)  That  God 
only  might  be  sweet.  (2.)  That  his  will  might  be  mine.  At 
which  time  it  came  into  my  heart.  If  you  sincerely  desire  these 
two,  you  will  desire  to  be  in  heaven,  where  these  two  are  fully 
perfected.  For  I  saw,  though  death  was  naturally  terrible,  yet  I 
secretly  rejoiced  to  think  of  that  infinite  mercy,  when  God  alone 
shall  fill  my  soul  with  his  immediate  infiniteness. 

On  the  Sabbath,  May  23,  I  came  to  a  serious  consideration, 
what  sins  were  between  God  and  me,  that  eclipsed  his  love. 
And  I  saw  my  evils,  and  resolved  with  more  care  to  walk  with 
him,  and  to  be  humbled  for  evils  past.  And  I  found  my  heart,  in 
looking  on  those  duties  I  was  to  do,  to  be  afraid  lest  I  should 
fail  in  the  performance  of  them.  And  so  I  saw,  if  I  laid  the 
evidence  of  my  salvation  on  my  works,  it  would  be  various  and 
uncertain  as  my  gracious  works  were  ;  and  yet,  on  the  other  side,  I  i 
saw  that  if  I   did  not  walk  holily  in  all  things  before   God,  I 


. 


MKDITATIONS  AND    STIUITUAL    EXrP:RIENCKS.  409 

sliould  not,  I  could  not  have  assurance  of  my  good  estate. 
So  that  here  I  was  at  some  stand  ;  and  in  musing,  thus  the 
twenty-fifth  psalm  came  to  mind,  wherein  God  promiseth  the 
meek  and  humble  to  show  them  his  covenant.  And  so  I  saw 
the  Lord  at  that  time  revealing  his  covenant  unto  me,  on  which 
I  was  to  build  ray  assurance,  not  on  my  performance  of  that 
covenant  by  my  own  strength  and  graces.  Now,  God's  covenant 
I  saw  thus  :  — 

1.  I  saw  him  call  me  to  himself,  that  he  might  make  good  his 
everlasting  covenant :  so  I  came. 

2.  I  saw  that  his  covenant  was,  that  lie  would  pardon,  heal, 
and  work  all  the  works  of  his  people. 

3.  I  saw  he  would  do  all  this  for  me,  if  I  would  by  faith  de- 
pend and  rest  upon  the  grace  of  his  covenant  so  to  do. 

4.  This  dependence  on  him  to  fulfill  his  covenant  to  sanctify, 
quicken,  humble  me,  etc.,  I  took  to  be  my  evidence  of  love, 
though  I  should  fail  in  duties,  or  God  should  leave  me  justly  to 
my  sins. 

May  29.  I  was  musing  on  the  witness  of  the  Spirit,  and  I  con- 
sidered, as  men  had  their  voice,  so  that  which  He  spake,  whose 
voice  is  most  sw^eet,  is  witnessed  to  the  hearts  of  his  people  by 
the  still  voice  of  his  Spirit. 

I  saw  also  that  Christ  lives,  and  hath  overcome  death,  and 
hence  is  ready  to  quicken  all  his  he  died  for,  not  to  a  life  dif- 
ferent from  his  own,  but  with  his  ow^n  life,  and  brings  them  to  it, 
which  was  mighty  through  God ;  and  this  was  a  sweet  support 
to  me  in  prayer,  when  I  felt  a  need  of  redemption  from  all  sin 
by  this  life.  So  I  saw  that  God  did  live,  when  he  spake,  when 
he  quickened,  and  did  w^ork  ;  and  he  was  then  a  living  God  to 
me,  when  I  hoard  his  voice  and  felt  his  works  upon  me  and 
in  me  ;  and  to  want  these  was  to  be  estranged  from  the  life  of 
God. 

May  30.  On  Sabbath  day,  after  sermon,  I  saw  that  my  sin 
was,  (1.)  To  look  on  my  ministry's  faults,  and  be  discouraged; 
(2.)  To  look  on  their  good,  and  be  puffed  up  ;  (3.)  If  all  w^as 
done  well,  then  to  look  upon  them  as  if  they  were  Absalom-like  ; 
that  from  the  head  to  the  foot  of  them  there  was  no  blemish. 
But  I  loathed  myself  for  it,  and  prayed  for  everlasting  blessing 
on  them. 

June  3.  When  tidings  came  to  me  of  the  casting  aw^ay  of  Mrs. 
Eaton,  I  did  learn  this  lesson :  whenever  any  jifHiction  came, 
not  to  rub  up  my  former,  old,  true  humiliation,  but  to  be  more 
humbled.  For  I  saw  I  was  very  apt  to  do  the  first.  And  I 
blessed  God  for  the  sight  of  this  truth. 
VOL.  III.  35 


410  MEDITATIONS    AND    SriRITUAL    EXPERIENCES. 

June  6.  On  the  Sabbath  I  desired  the  Lord  to  bind  my 
hands,  or  rather  cut  them  off,  —  I  mean  my  vile  will  and  affec- 
tions, —  whereby  I  have  so  oft  smote  him.  And  I  saw  what 
good  reason  there  was  that,  as  I  had  struck  the  Lord  with  my 
will,  now,  when  I  am  convinced  of  my  sin,  those  hands  should 
first  embrace  him  by  faith  that  have  smote  him,  and  that  I 
should  strike  myself  upon  my  thigh,  and  mourn  for  and  mortify 
my  sin  in  abusing  the  Lord. 

June  8.  I  saw  it  my  duty  to  be  and  live  in  every  place 
as  Christ  in  this  world  ;  to  do  that  which  he  would  do,  and 
live  and  walk  as  he  would  walk,  if  here  present.  1  John 
ii.  4,  "  We  ought  to  walk  as  he  walked  ;  "  especially,  — 

1.  In  love.  2.  In  meekness.  And  my  heart  was  much  af- 
fected with  this  truth.  And  my  heart  secretly  relented  to  think, 
that,  seeing  Christ  is  not  known,  — 

1.  What  glory  would  this  be  to  Christ ! 

2.  What  a  presence  of  Christ  would  there  be  in  this  place  ! 

3.  What  sweet  peace  would  it  yield  me  when  I  came  to  die, 
if  I  should  live  thus  or  seek  to  do  so  !  O  Lord,  imprint  this 
image  upon  me,  and  give  the  Spirit  of  this  thy  Son  to  me. 

June  12.  I  thought,  if  God  was  the  fountain  of  all  blessedness, 
that  then,  (1.)  My  sins  were  great  which  stopped  it  up,  that  I  am 
so  miserable,  and,  (2.)  That  I  was  the  more  miserable  to  stand 
without,  and  hear  of  the  good  things  in  him,  and  taste  them  not, 
enjoy  them  not. 

June  1 3.  On  the  Sabbath,  being  weak  in  my  body  and  spirits, 
I  asked.  Can  God  make  use  of  such  a  poor  wretch  to  preach  the 
gospel  by?  And  I  considered  Pauh  (1.)  His  presence  was 
mean.  (2.)  His  utterance  weak.  (3.)  His  weakness  much. 
He  was  with  the  Thessalonians  in  much  weakness  ;  and  it  may 
be  meant  of  bodily  infirmities,  as  well  as  bodily  persecutions. 
(4.)  The  doctrine  he  delivered  was  but  common  —  Repent  and 
believe.  (5.)  He  preached  this  in  no  wisdom  of  words,  but 
plainly  ;  and  yet  the  Lord,  accounting  him  faithful,  blessed  him. 
So  the  Lord  could  do  by  me  most  weak. 

June  17.  I  saw  that,  as  by  Christ  I  had  access  to  the  Father,  so 
by  faith  and  prayer  of  faith  I  had  access  to  Christ.  Again  I  saw 
how  many,  if  not  most,  men  were  led  and  governed  by  certain  hu- 
mors. Hence  sometimes  light,  sometimes  sad  ;  and  men  were  hence 
religious  in  humor,  discouraged  also  by  the  humors  of  their  body. 

The  Lord  also  brought  my  soul  to  place  all  my  happiness  in 
being  one  in  and  with  Christ,  and  to  have  mind  and  heart  only 
placed  on  him.  Hence  I  saw  this  w\as  heaven  on  earth.  But  I 
considered,  Why  should  I  meddle  with  other  matters  then  ?    And 


MEDITATIONS    AND    SPIRITUAL    EXPERIENCES.  411 

I  considered,  I  must  be  like  to  Christ  in  communicating  good  to 
others,  as  Avell  as  being  united  to  him.  And  so  I  saw  that  but 
for  the  sake  of  others  and  their  good,  I  would  meddle  no  more 
with  this  world.  And  this  set  my  heart  right  and  in  a  sweet 
frame.  And  I  saw  it  was  a  sign  I  sought  not  myself  in  a  duty, 
when  I  was  {autarchees*  and)  satisfied,  filled  with  God  and  Christ 
in  myself  Then  all  my  acts  arise,  not  from  indigency  and  want 
in  myself,  and  so  for  myself,  but  for  God,  and  for  the  sake  of 
others. 

I  saw  also  how  imprudent  I  was,  and  how  unwilling  to  any 
holy  duty,  and  knew  not  my  seasons  of  advising,  admonishing, 
etc.  Hence  I  saw  a  need  of  the  force,  energy,  and  impulses  of 
the  Spirit  strongly  to  press  me  to  my  way,  and  carry  me  on  in 
it,  as  it  did  Paul  in  going  to  Jerusalem,  and  wdien  he  was 
a  while  at  Athens,  and  as  it  did  Christ  when  he  went  to  the  des- 
ert, (Matt.  iv.  1,)  Ekhallei.  And  hereupon  T  resolved  to  pray 
for  this,  as  it  might  be  one  special  assurance  to  me  that  I  was  in 
God's  way  and  doing  his  work. 

June  20.  On  the  Sabbath  day,  in  reading  Beza  on  the  6th 
of  Romans,  I  saw  clearly  two  things  :  (1.)  That  the  saints,  re 
ceiving  Christ  by  faith,  have  good  cause  to  be  at  perfect  peace  in 
their  own  conscience,  there  being  by  Christ  no  more  conscience 
of  sin.  (2.)  That  by  this  faith  they  had,  by  Christ's  death,  abol- 
ishment of  sin.  And  I  saw  that  this  faith  was  an  adherence  to 
Christ,  and  such  a  kind  of  adherence  to  him,  and  resting  on  him, 
as  that  the  soul,  by  dear  esteem  and  love,  clings  so  to  him  as  that 
it  gets  into  him.  It  is  so  close  an  adherence,  even  as  the  branch 
gets  into  the  stock.  And  so  I  saw  faith  doth  not  only  cleave  to 
Christ,  but  it  sticks  in  Christ,  and  so  sucks  life  and  vigor  from 
Christ  by  esteem  and  love  ;  and  this  I  prayed  for.  And  by  this 
I  saw  how  many  fall  short  of  true  faith,  whose  faith  never  makes 
them  stick  close  unto  Christ  Jesus. 

June  27.  On  Sabbath,  when  I  came  home,  I  saw  the  hypoc- 
risy of  my  heart ;  that  in  my  ministry  I  sought  to  comfort  others 
and  quicken  others,  that  the  glory  might  reflect  on  me  as  well  as 
on  God.  Hereupon  I  considered  how  ill  the  Lord  took  this,  and 
how  averse  he  was  from  this  self-seeking.  By  the  sight  of 
which  I  labored  to  be  averse  from  it  myself,  and  purposed  to 
carry  it  in  mind  as  one  strong  means  to  help  against  it  for  time 
to  come. 

June  27.     I  was  in  prayer  persuaded  and  stirred  up  to  remem- 

*  This  Greek  word  signifies  one  who  is  the  most  absolute  possessor  of 
things,  as  true  believers  are  represented  to  be.  (1  Cor.  iii.  21,  22.) 


412  MEDITATIONS    AND    SPIRITUAL    EXPERIENCES. 

ber  that  by  every  thing  I  should  seek  to  grow  humble  ;  to  pick 
somewhat  out  of  all  providences  for  that  end,  because  I  saw  my 
heart  grow  light  so  quickly.  And  I  further  considered,  to  pick 
joy  in  God,  and  loathing  of  myself  in  every  thing  which  I  saw 
in  him  or  in  his  providence,  was  the  only  way  to  grow  in  grace, 
and  improve  his  providences  aright. 

June  28.  I  saw  my  life,  being,  body,  soul,  were  in  God,  and 
all  good  from  him.  Hence  I  saw  my  heart  should  be  carried 
only  toward  him  in  love  and  delight.  And  I  saw  from  hence 
my  sin,  and  the  advantage  sin  had  against  me,  was  by  means  of 
the  creature  and  pleasures  there.  But  when  I  saw  all  my  good 
in  God,  and  coming  from  God  into  them,  my  heart  was  sweetly 
calmed  and  endeared  to  God.  And  I  saw  how  I  ought  to  walk 
with  God  ;  and  this  I  found  did  strengthen  me  against  sin,  and 
made  me  resolve  to  be  the  Lord's. 

Jidy  2.  I  saw  I  was  no  debtor  to  the  flesh,  to  serve  it,  either, 
(1.)  for  any  good  it  ever  did  me,  (2,)  or  by  any  power  over  me, 
by  divine  justice  satisfied  in  Christ. 

I  saw  it  my  duty  not  only  to  pray,  but  to  live  by  prayer  and 
begging ;  for  I  observed  how  some  of  God's  people  did  so.  Hence 
I  saw  I  was  not  to  live  by  providence  only,  but  by  prayer,  (1.) 
For  myself,  body,  soul ;  (2.)  For  my  children  and  family,  at 
home  and  abroad  ;  (3.)  For  the  churches.  Hereupon  I  asked 
the  question.  Would  the  Lord  have  me  to  live  by  prayer  thus? 
And  I  saw  he  would  have  me,  because  he  had  given  me  a  heart 
framable  to  his  will  therein  ;  and  it  did  much  refresh  me  to 
think  that  the  Lord  should  desire  me  to  live  thus,  as  if  he  took 
delight  in  my  sinful  prayers.  And  so  I  considered  how  I  might 
live  by  prayer.  And  I  saw,  (1-)  I  should  see  what  evils  accom- 
pany every  thing  I  go  about ;  (2.)  What  good  I  need  to  have 
conveyed  by  every  thing.  There  are  special  evils  of  sin  to  be 
avoided,  and  special  good  things  to  be  conveyed.  And  I  asked 
why  I  was  to  live  by  prayer.  And  I  thought,  (L)  Because  it 
did  honor  God  ;  (2.)  Kept  me  from  many  unknown  evils  which 
else  would  befall  me  ;  (3.)  Because'else  I  could  not  have  assur- 
ance any  other  prayers  should  be  heard  which  were  not  my  life. 
To  pray  by  fits  is  not  the  way  to  find  help  in  time  of  trouble. 

July  7.  When  I  was  at  meeting  to  receive  in  members,  I 
considered  of  the  reason  why  the  Lord  helped  me  to  pray,  and 
yet  did  not  answer  me  ;  nay,  things  did  not  stir  nor  move,  but 
rather  things  in  church  and  elsewhere  in  men's  spirits  went  worse 
and  worse.  So  I  saw,  hereby,  what  need  I  had  of  all  the  prayers 
of  others,  and  to  get  their  prayers  with  fastings  with  me  for  those 
blessings  which  come  hardly  from  the  Lord.     Yet  I  saw  the  Lord 


MEDITATIONS    AND    SPIRITUAL    EXPERIENCES.  413 

could  answer  easily  and  suddenly,  but  he  would  not ;  and  the 
reason  was,  (1.)  Because  he  did  delight  in  my  prayers,  and  hence 
he  kept  rae  (musician-like)  asking  ;  (2.)  Because  he  delighted 
in  the  prayers  of  many  together  ;  (3.)  Because  he  would  let  me 
see  I  did  need  the  prayers  of  others,  as  well  as  my  own.  And  I 
saw  also  that  all  prayers  of  faith  are  heard  instantly  in  heaven, 
but  many  times  they  are  not  heard  from  heaven  until  many 
shoulders  are  set  to  the  work. 

July  7.  I  saw  that,  notwithstanding  all  my  sins,  I  should  see 
there  was  no  condemnation  to  me,  nor  should  I  fear  it ;  (1.)  be- 
ing in  Christ  by  faith  ;  (2.)  walking  after  the  Spirit,  because  I  re- 
sisted and  mourned  under  the  flesh  and  body  of  death,  as  Paul 
did.  Yet  I  saw  I  should  look  upon  all  my  sins  -with  an  eye  of 
lamentation,  as  being  (1.)  cross  to  God;  (2.)  so  contrary  to  the 
life  of  Christ  in  me.  For  I  saw  that  I  made  a  difference  of 
some  sins  in  a  Christian  :  (1.)  Some  did  cause  God's  fatherly 
anger,  and  were  more  wilful,  and  conscience  upbraided  me  for 
them  ;  (2.)  Others  were  weaknesses,  for  which  Christ  pited  me. 
And  here  my  heart  began  to  think,  What  need  of  such  bitter 
mourning  for  them  ?  Now  I  saw  the  ajwstle  (Rom.  vii.)  mourned 
alike  for  all.  He  feared  none  for  condemnation  ;  he  mourned 
for  all  with  bitter  lamentation.  So  I  was  sweetly  enlightened, 
and  purposed  thus  to  walk,  and  not  to  mourn  only  for  such  sins 
as  did  hide  the  face  of  my  God,  but  for  sin  in  general,  which 
goes  against  his  life,  yea,  is  contrary  to  the  end  of  Christ's  death, 
and  cross  to  the  will  of  God.  And  I  saw  it  my  duty  to  mourn, 
and  that  bitterly,  with  unutterable  daily  sighings  under  them. 

July  8.  I  was  tempted  to  think  that  I  had  been  out  of  my 
way  in  occasioning  any  to  come  to  this  wilderness  among  so  many 
snares.  Yet  considering  that  through  God's  providence  we  were 
fallen  here,  I  saw  it  was  my  duty,  and  purposed  it  should  be  my 
work,  to  do  all  that  I  could,  and  be  the  more  earnest  with  God  in 
prayer,  and  io  jing ere  fortunam,  make  the  best  of  what  is,  be- 
cause bad  at  best. 

I  saw  also  how  some  godly  men  and  friends,  who,  though 
they  were  sincere,  yet  were  very  weak,  and  could  not  go  through 
the  present  temptations  of  the  place  of  wants,  etc.,  with  that 
contentedness  and  sweetness  of  spirit  as  was  meet.  And  when 
I  saw  that  possibly  it  might  not  come  from  want,  but  weakness 
of  grace  only,  my  bowels  yearned  toward  Christ's  weak  ones, 
and  I  was  secretly  raised  up  with  hopes  that  the  Lord  Jesus 
would  pity  them  because  they  were  weak  and  faint,  and  would 
lead  those  gently  w^ho  were  with  young.  And  it  was  special 
ground  of  faith  and  prayer  for  them. 
3.J  * 


414  MEDITATIONS    AND    SPIRITUAL    EXPERIENCES. 

July  9.  Being  suddenly  surprised  by  a  sin  before  the  sacra- 
ment, my  conscience  was  awakened,  and  my  heai"t  checked  me 
for  it.  Yet  the  Lord  turned  the  meditation  of  the  evil  of  this 
sin  to  great  good  to  me,  viz.,  not  only  to  set  my  heart  against 
it  and  all  other  sins,  but  the  Lord  thereby  let  in  a  most  glorious 
light  (as  I  thought)  of  his  gospel,  and  of  the  way  of  believing 
for  pardon,  more  than  ever  I  had  ;  which  was  this  :  — 

I  saw  that  the  nature  and  practice  of  a  man  awakened  with 
sin  was  this,  viz.,  when  conscience  smites  him  with  the  fear  and 
terror  of  God,  "  Dost  think  God  loves  thee,  or  hath  sanctified  thee, 
who  dost  rush  upon  such  evils  again  and  again  ?  No,  he  is  angry 
with  thee  for  thy  sin."  Hereupon  the  heart,  being  desirous  of 
favor,  thinks  secretly  thus  :  As  sin  hath  provoked  God's  anger,  so, 
he  being  merciful,  I  hope  the  leaving  off  my  sin,  and  turning 
from  my  sin,  will  pacify  and  please  the  Lord  again  ;  and  so  doth 
secretly  think  to  please  God  and  pacify  God,  and  so  indeed  to 
satisfy  God  for  that  sin,  and  so  forsakes  sin  ;  and  now,  in  time 
of  sickness  or  horror,  thinks,  that  the  Lord  is  pacified  and  pleased, 
with  this,  according  as  some  scriptures  seem  to  speak.  Or 
else  it  secretly  thinks  faith  in  Christ's  blood  and  turning  from  sin 
also,  both  together,  do  please,  and  that  now  all  is  quiet.  Here- 
upon, remembering  that  Christ's  blood  apprehended  by  faith  was 
the  only  atonement,  I  conceived  this  was  not  the  way  that  I 
should  walk  in  ;  but  rather  this  :  — 

1.  I  saw  that  when  the  least  sin,  as  well  as  the  greatest,  was 
committed,  my  first  work  was  to  see  that  I  (in  myself  consid- 
ered) must  die  eternally  for  that  sin,  and  so  should  pass  sentence 
upon  myself  for  it.  And  here  I  saw  that  by  this  the  elect  did, 
and  that  I  should,  see  how  cross,  and  contrary,  and  grievous  sin 
is  to  God,  who  is  so  incensed  by  it,  as  he  will  be  the  death  of  a 
sinner  for  it.  And  so  I  saw  that  hereby  my  soul  should  be  humbled 
aright,  feeling  sin  by  this  means,  not  only  as  bringing^  eternal 
death  on  me,  but  as  being  cross  and  provoking  to  God.  And 
this  I  saw  was  to  be  done,  not  only  at  first  conversion,  but  all  my 
life  ;  (Jer.  xxxi.  20 ;)  that  so  hereby  the  soul  might  increase  in 
humiliation  and  in  a  high  esteem  of  the  blood  of  Jesus  Christ. 

2.  1  saw  that  next  to  this  I  was  to  fly  to  Christ's  blood  and 
righteousness  for  satisfaction  and  peace.  And  here  I  saw  three 
things  :  (1.)  That  this  was  faith,  to  fly  to  Christ's  death  in  sense  of 
my  own  death  ;  (2.)  That  this  act  was  exceeding  pleasing  to  God, 
even  after  all  sins  ;  nay,  that  it  did  pacify  God,  not  because  of 
the  merit  of  the  act,  but  because  of  the  worth  of  the  object, 
which  is  the  satisfaction  of  Christ's  death  it  apprehends,  and 
that  this  doth  please  him,  because  of  his  good  pleasure  and  pur- 


MEDITATIONS    AND    SPIRITUAL    EXPERIENCES.  415 

pose  of  grace,  and  because  lie  will  be  so  pleased ;  (3.)  That  this 
satisfaction  alone,  thus  apprehended,  did  perfectly,  and  without 
any  holiness  or  reformation  of  mine,  pacify  and  please  the  Fa- 
ther ;  or  else  I  saw  that  Christ's  death  and  merits  were  imperfect 
and  insufficient.  And  if  so,  if  this  alone  pleased  him,  then  the 
condition  of  the  gospel  was  not  thus,  viz. :  If  you  believe  in  Christ's 
death  for  righteousness,  pacification,  and  life,  and  if  you  be  sanc- 
tified and  obey  the  will  of  Christ,  you  shall  then  live,  and  God 
the  Father  will  be  pacified  toward  you  by  both  these  means  ;  but 
if  you  believe  in  Christ  Jesus  and  his  death,  by  this  only  you 
shall  please  God  for  whatever  sin  you  have  committed.  I  saw 
the  conscience  of  a  sinner  could  never  be  quieted  until  it  did 
rest  on  this  testimony  only,  in  seeing  God  pleased  that  mo- 
ment wherein  it  flies  out  of  self  to  the  death  of  Christ.  Now, 
because  I  knew  the  Lord  required  obedience  and  sanctification, 
hence  a  third  thing  came  clearly  to  mind. 

3.  I  saw  that  resting  thus  on  Christ,  my  conscience  should 
be  quieted,  that  God  was  now  pacified,  and  that  I  did  now 
please  him  fully  in  point  of  satisfaction ;  yet  I  saw  I  was  now 
required  to  do  the  whole  will  of  God,  and  to  conform  there- 
unto, not  in  way  of  satisfaction,  to  pacify  God's  eternal  anger, 
but  in  way  of  thankfulness  for  this  the  Lord's  love,  in  being 
pleased  with  me,  and  that  wherein  I  fell  short  of  it  I  should 
be  deeply  humbled,  with  Paul,  (Rom.  vii.  ;)  but  wherein  I 
did  any  thing  according  thereto,  to  be  thankful  for  it,  as  Paul 
also  was,  (Rom.  vii.,)  when  he  was  glad  that  in  his  mind  he 
served  the  law  of  God.  Now,  because  I  saw  I  could  do  nothing, 
my  will  being  desperately  averse  from  Christ's  will,  hence  I  saw, 
(L)  If  Christ  had  pacified  the  Father  and  pleased  divine  justice 
'^or  my  sin,  that  he  would  also  by  his  death  deliver  me  from  my 
sins.  (2.)  I  saw  that  Christ  did  not  require  me  now  justified  to 
subsist  in  myself,  and  to  be  self-confident,  and  to  do  with  and 
from  my  own  strength,  but  that  he  would  give  me  the  law  of  the 
Spirit  of  life,  which  would  enable  me ;  and  that  the  obedience  he 
would  accept,  as  a  token  of  thankfulness,  was  this:.  (1.)  That  I 
should  rest  and  rely  upon  his  death  for  the  Spirit  of  life,  and  on  his 
Spirit  for  the  power  of  it  to  enable  me  to  do  his  will  continually. 
(2.)  That  if  the  Lord  did  enable  me,  I  should  be  exceedingly 
thankful  for  it ;  if  not,  that  I  should  be  exceedingly  humbled  daily 
under  it ;  and  so  still  forget  things  which  be  behind,  and  reach  to 
things  that  be  before.  Relying  on  Christ  for  his  Spirit,  I  saw, 
did  and  doth  come  and  arise;  in  all  the  saints  from  the  law  writ 
in  the  heart,  after  it  feels  God  pacified,  and  the  law  of  God 
without,  which  being  reconciled  together,  and  the  soul  feeling  its 


416  MEDITATIONS    AND    SPIRITUAL    EXPERIENCES. 

own  weakness  to  please  it,  hence  it  relies  on  the  Spirit  of  Christ 
Jesus,  and  thereby  finds  help  ;  the  Spirit  within  us  living  on  the 
Spirit  without  us,  as  the  elementary  bodies  on  the  elements  in 
other  bodies.  So  I  saw  that  by  faith  in  Christ's  death  I  pleased 
the  provoked  justice  and  pacitied  the  anger  of  God  ;  by  the  law 
of  God  writ  in  my  heart  and  obedience  of  the  Spirit,  I  was 
pleased  and  did  now  please  the  law  of  God,  as  now  given  to  me 
by  Christ  Jesus. 

Now,  when  the  Lord  did  show  me  all  this,  I  did  bless  him  with 
my  soul  for  it,  and  I  was  taught  how  to  walk  more  orderly.  I 
saw,  (1.)  This  was  the  right  way  of  believing  and  finding  favor, 
because  it  carried  the  soul  humbly  from  the  beginning  to  the  end, 
and  exalted  God's  grace.  (2.)  I  saw  that  hereby  the  saints  came 
to  mourn  more  for  sin  (which  Familists  do  not)  than  any  other 
men.  For  when  I  see  I  must  die  for  sin,  that  makes  me  mourn  ; 
when  I  see  how  cross  it  is  to  God,  that  makes  me  mourn  still ; 
when  I  believe  and  see  only  Christ's  death  can  pacify,  and  that,  I 
being  come  to  it,  it  shall  pacify,  this  makes  me  mourn  more, 
and  that  bitterly,  which  no  graceless  heart  can  do,  or  hath 
cause  to  do.  (3.)  I  saw  that,  in  preaching  duties  of  obedience 
to  the  saints,  I  should  be  careful  how  I  set  them  a  measure, 
or  set  them  to  do  them,  either  to  pacify  anger,  or  to  per- 
form them  in  their  own  strength,  or  to  make  doing  of  them  an 
evidence  of  grace,  without  inserting,  "  Unless  they  go  to  Christ, 
and  rely  on  him  for  his  grace,"  enabling  them  thereunto  ;  and  to 
preach  them  to  them  only  as  duties  of  thankfulness  ;  to  others 
as  handwritings  of  death.  (4.)  Hereby  I  saw  how  sanctification 
was  an  evidence  of  reconciliation.  (1.)  I  saw  where  it  was  not, 
there  was  no  reconciliation ;  (2.)  That  where  it  was,  there  was 
reconciliation;  (3.)  That  mediately  it  was  an  evidence,  and  I 
was  to  take  it  as  an  evidence,  of  reconciliation.  Mediately,  I  say, 
because  faith  in  Christ's  blood  doth  immediately  assure  me  of  it. 
But  this  (viz.,  sanctification)  assures  me  that  my  fjiith  hath  truly 
apprehended  Christ  Jesus.  (4.)  I  saw  that  faith  did  immediately 
evidence  reconciliation.  (1.)  Because  faith  is  required  in  the 
gospel  as  the  only  condition  ;  sanctification  is  required  to  come 
after  it,  is  wrought  after  it,  and  commanded  after  it.  (2.)  Be- 
cause I  saw  the  apostles  had  their  reconciliation  by  this  evidence. 
Rom.  V.  1,  "  Being  justified  by  faith,  we  have  peace  with  God." 
(3.)  I  saw  that  sanctification  was  not  to  come  in  to  pacification 
of  God's  anger  and  displeasure,  and  therefore  not  immediately 
to  the  pacification  of  conscience.  For  conscience  being  smitten 
with  sense  of  eternal  death,  nothing  can  pacify  conscience  but 
that  which  can  pacify  justice,  and  that  is   the  death   of  Christ 


MEDITATIONS    AND    SPIRITUAL    EXPERIENCES.  417 

Jesus,  appreliended  by  faith.  Conscience  only  hath  quiet  in 
Christ's  death ;  my  peace  is  only  in  it ;  but  faith  only  is  that  by 
which  I  came  by  it ;  because  faith  makes  it  mine  own,  brings  it 
near  me,  and  now  it  quiets  me.  It  is  not  by  an  immediate  testi- 
mony that  Christ's  death  is  mine  ;  for  that  may  *be  a  delusion, 
being  without  the  word  ;  but  Christ's  death  apprehended  by  me, 
and  so  testified  by  the  word  and  Spirit ;  the  word  speaking, 
every  believer  shall  live  ;  the  Spirit  of  adoption  (enabling  the 
soul  to  see  the  work  of  faith  in  itself)  speaking,  thou,  believer, 
shalt  live.  Which  Spirit  is  given  immediately  after  my  justifica- 
tion by  faith,  viz.,  in  my  adoption  to  sonship. 

Now  having  peace  by  faith,  my  conscience  will  question.  Is 
thy  faith  right  ?  Now  my  sanctification  bears  witness  to  that, 
and  so  mediately  shows  me,  that  my  peace  is  right.  In  a  word, 
the  matter  of  my  peace,  or  that  wherein  1  have  peace,  is 
Christ's  death.  The  means  of  this  my  peace  is  faith  only.  The 
immediate  evidence  of  my  peace  and  pacification  is  faith  appre- 
hending Christ's  death.  The  evidences  being,  (1.)  The  word  of 
the  gospel;  (2.)  The  Spirit  of  adoption  discovering  the  work  of 
faith  in  the  heart.  The  evidence  of  the  truth  of  faith,  and  so  of 
my  peace,  is  santification.  This  only  I  question,  whether  faith 
saith,  My  peace  is  made,  and  santification  saith,  Thy  faith  is  good. 
Only  I  add,  it  is  possible  for  some  sincere  Christians  first  to  see 
their  sanctification  and  holiness,  and  so  their  faith  and  peace. 
But  the  question  is,  whether  they  should  not  first  see  their  faith 
and  peace,  and  so  their  sanctification  arising  from  thence  ;  and 
so,  as  Mr.  Culverwell  notes,  not  build  their  faith  upon  their  life, 
but  their  life  upon  their  faith,  and  their  faith  upon  God's  free  grace. 

(5.)  I  saw  that  the  reason  why  faith  in  Christ's  blood,  and  not 
simply  in  Christ,  did  justify  and  pacify,  was  because  a  humbled 
sinner  ever  feels  and  sees  death  before  him  ;  and  hence  the  Lord, 
according  to  his  need,  opens  Christ  and  presents  him  thus  to  him. 
As  also  why  Paul  called  sin  a  body  of  death.  (1.)  Because  he 
saw  he  must  die  for  it ;  the  remnants  of  sin  were  death.  (2.) 
Because  they  were  cross  to  the  life  of  Christ  in  him.  All  this 
was  the  day  before  the  sacrament,  July  10,  1641.  And  I 
thought  now  I  ^elt  some  growth,  which  I  came  for  in  other 
sacraments. 

On  the  evening  of  this  day,  before  the  sacrament,  I  saw  it  my 
duty  to  sequester  myself  from  all  other  things  for  the  Lord  the 
next  day.  And,  (1.)  I  saw  I  was  to  pitch  on  the  right  end;  (2.) 
On  the  means,  all  things  to  lead  me  to  that  end.  I  saw  mine  own 
ends  were,  to  procure  honor,  pleasure,  gain  to  myself,  and  not 
the  Lord ;  and  I  saw  how  impossible  it  was  for  me  to  attain  those 


418  MEDITATIONS    AND    SPIRITUAL    EXPERIENCES. 

ends  I  should  attain,  viz.,  to  seek  the  Lord  for  himself,  to  lay 
up  all  my  honor,  pleasure,  etc.,  in  him.  Or  if  I  did,  it  was  for 
myself,  because  good  unto  me.  So  the  Lord  helped  me  thus : 
to  see,  — 

(1.)  If  honop,  pleasure,  was  good.  O,  how  good  was  He  who 
gave  them,  and  could  have  cut  me  short  of  them  !  and  so  my 
heart  was  raised  up  a  little  unto  God. 

(2.)  I  saw  my  blessedness  did  not  chiefly  lie  in  receiving  good 
and  comfort  from  God,  and  in  God ;  but  in  holding  forth  the 
glory  of  God  and  his  virtues.  For  it  is,  I  saw,  an  amazing, 
glorious  object,  to  see  God  in  a  creature ;  God  speak,  God  act ; 
the  Deity  not  being  the  creature,  and  turned  into  it,  but  filling 
of  it,  shining  through  it ;  to  be  covered  with  God,  as  with  a 
cloud  ;  or  as  a  glass  lantern,  to  have  his  beams  penetrate  through 
it.  Nothing  is  good  but  God  ;  and  I  am  no  further  good  than 
as  I  hold  forth  God.  The  devil  overcame  Eve  to  damn  herself, 
by  telling  her  she  should  be  like  God.  0,  that  is  a  glorious 
thing  !     And  should  not  I  be  holy,  and  so  be  like  him  indeed  ? 

Hereupon  I  found  my  heart  more  sweetly  drawn  to  close  with 
God  thus  as  my  end,  and  to  place  my  happiness  in  it ;  and  also  I 
saw  it  was  my  misery  to  hold  forth  sin,  and  Satan,  and  self  in 
my  course ;  and  I  saw  one  of  those  two  things  I  must  do.  Now, 
because  my  soul  wanted  pleasure,  I  purposed  thus  to  hold  forth 
God,  and  did  hope  it  should  be  my  pleasure  so  to  do,  as  it  would 
be  my  pain  to  do  otherwise. 

I  also  considered  of  the  nature  of  a  sacrament  ;  and  I  thought, 
if  Christ  was  here  present  to  prepare  and  bless  the  ordinance,  I 
should  believe.  But  I  saw,  (1.)  Should  I  not  believe  Christ 
did  give  me  meat,  unless  every  day  he  did  lay  the  cloth  ?  (2.)  I 
saw,  should  not  I  believe  the  word  by  ministers,  because  Christ 
doth  not  speak  it  with  his  own  mouth  ?  (3.)  I  saw,  Christ  did 
command  his  ministers  to  do  this  in  remembrance  of  him  ;  and  if 
for  Christ's  sake,  that  he  might  be  remembered  and  loved,  they 
do  bless  it,  then  he  is  faithful  to  make  his  body  and  blood  present 
there-,  and  so  to  make  the  elements  seals. 

I  saw  also  that  the  elements  were  not  only  seals  to  assure  me 
that  Christ's  word  should  be  made  good  to  me  believing ;  but 
also  that  Christ  by  sacramental  union  was  given  to  me.  I  saw 
also  that  my  heart  did  say  and  conclude,  I  shall  fall  from  Christ 
after  this  sacrament,  and  have  no  more  strength  against  my  sins 
or  weaknesses  than  heretofore,  nor  ability  to  live  to  him.  Then  I 
saw  that  the  sacrament  was  a  pledge  that  certainly  I  should  have 
strength  ;  and  also  that  this  that  I  should  have  was  a  most  sweet 
thing,  viz.,  the  life  of  Christ  now  begun  and  perfected  hereafter. 


MEDITATIONS    AND    SPIRITUAL    EXPERIENCES.  419 

I  saw  also  that  the  sacrament  was  made  to  confirm  this  main 
promise  of  the  cov^enant,  that  he  will  give  himself  away  to  all 
that  will  but  only  take  him  thankfully  and  gladly.  And  I  saw 
that  it  was  my  duty  every  sacrament  to  fasten  that  promise  and 
repeat  it  again,  that  so  it  might  be  of  power  and  use  to  God's 
people  in  due  time. 

July  22.  I  saw  the  Lord  was  wont  to  succor  and  hear  the 
prayers  of  his  people  so  constantly  for  all  things,  that  when  he 
denied  them  their  requests,  they  took  it  to  heart  as  though  they 
were  undone  utterly.  (Hab.  i.  2,  3.)  And  I  saw  it  my  duty  so  to 
do,  and  so  to  be  affected,  when  God  refused  to  hear  my  cries. 

July  2'2.  At  Boston  lecture,  when  Mr.  Cotton  was  giving 
thanks  for  the  safe  arrival  of  the  passengers  lately  come  over, 
my  heart  questioned  the  thing,  why  I  should  be  so  thankful  for 
them.  And  I  considered,  if  it  were  my  own  case,  I  would  have 
thanks  so  given  for  me,  and  glad  of  it.  Then  I  considered,  (1.) 
That  they  were  dear  to  Christ  and  beloved  of  him ;  and  hence 
my  heart  began  to  love  them  dearly,  and  hence  I  rejoiced  and 
was  thankful.  (2.)  That  the  Lord  should  so  reveal  his  glory  on 
them  in  preserving  of  them. 

July  23.  At  Charlestown  lecture,  I  hearing,  out  of  John  xvii. 
21,  that  disunion  and  sitting  loose  from  Christ  and  his  people 
was  a  means  to  hide,  and  did,  as  it  were,  deny  that  Christ  was 
come  as  sent  of  the  Father,  my  heart  was  hence  much  affected 
with  shame  and  secret  sorrow,  purposing  to  cleave  closer  to 
Christ,  that  only  Christ  might  be  seen  in  me. 

As  I  was  riding  to  the  sermon  that  day,  my  heart  began  to  be 
much  disquieted  by  seeing  almost  all  men's  souls  and  estates  out 
of  order,  and  many  evils  in  men's  hearts,  lives,  courses.  Here- 
upon my  heart  began  to  withdraw  itself  from  my  brethren  and 
others ;  but  I  had  it  secretly  suggested  to  me,  that  Christ,  when 
he  saw  evils  in  any,  he  sought  to  amend  them,  did  not  presently 
withdraw  from  them,  nor  was  not  perplexed  and  vexed  only  with 
them.  And  so  I  considered,  if  I  had  Christ's  Spirit  in  me,  I 
should  do  so.  And  when  I  saw  that  the  Lord  had  thus  over- 
come my  reasonings  and  visited  me,  I  blessed  his  name.  I  saw 
also,  the  night  before  this,  that  a  child  of  God  in  his  solitariness 
did  wrestle  against  temptations,  and  so  overcome  his  discontent, 
pride,  and  passion.  Another  did  reason  and  so  wrestle  for  his 
temptation  of  discontent,  etc.,  and  was  overcome.  Jonah  indeed 
did  reason  for  his  passion  for  a  time,  but  the  Lord  overcame  his 
spirit. 

Aug.  1.  On  Sabbath  day,  when  the  Lord  had  given  me  some 
comfortable  enlargements,  I  searched  my  heart  to  see  my  sin. 
And  I  saw, — 


420  MEDITATIONS    AND    SPIRITUAL    EXPERIENCES. 

1.  There  was  some  poor  little  eye  in  seeking  the  name  and 
glory  of  Christ ;  but  I  saw  it  was  but  little,  and  that  there  was 
not  such  a  burning  desire  to  advance  it  as  there  should  be.  And 
hence  I  saw  I  was  to  be  humbled  for  this. 

2.  I  saw,  that  though  I  did  seek  Christ's  glory,  yet  I  sought  it 
not  only,  but  my  own  glory  too.  And  hereupon  thinking,  whether 
a  man  might  not  have  some  respect  to  his  own  glory,  the  Lord 
taught  me,  that  in  merely  human  acts,  I  might  have  some  respect 
unto  it;  but  in  the  ministry  and  that  kind  of  work,  and  so  in  all 
work  whereby  I  draw  nigh  unto  him,  this  was  such  work  above 
me,  and  so  wholly  divine  and  God's  work,  that  I  should  here  have 
no  respect  to  myself  together  with  God.  For  I  saw,  God  might 
have  left  me  on  the  dunghill,  and  not  have  betrusted  me  with 
only  such  work  as  this  is.  I  hereupon  desired  to  be  humbled, 
and  that  my  sins  might  be  removed,  that  the  Lord  might  succeed 
and  bless  me.  And  here  I  saw  my  heart  popishly  carried  to 
think  God's  grace  would  work  upon  the  removal  of  my  sin. 
Whereas  I  saw,  that  justice  would  not  work  for  a  sinner  till  sin 
were  removed  ;  yet  I  saw  grace  might  work  for  its  own  sake,  and 
bless  my  labors,  and  pardon  and  heal  my  sin,  for  its  own  sake ; 
and  so  make  removal  of  sin,  not  the  cause,  but  the  effect  of  its 
working. 

Aiiff.  2.  In  prayer  my  heart  was  very  desirous  of  having  the 
generation  to  come  know,  love,  and  fear  the  Lord  ;  and  my  heart 
was  hereupon  much  enlarged  to  set  upon  catechizing. 

I  saw  also  what  a  sweet  thing  it  was,  not  only  to  have  sinners 
converted,  but  to  have  the  saints  edified,  and  Christ's  work  go 
forward  in  them ;  that  if  it  did  so,  all  things  would  prosper, 
even  outward  things ;  whereas  else  I  did  fear  all  our  woes  are 
yet  behind. 

Aug.  13.  I  saw,  1.  That  I  was  worthy  to  be  left  to  myself, 
and  in  my  misery  and  sin:  (1.)  Not  only  because  I  had  sinned, 
but,  (2.)  Because  of  my  very  desires  to  come  out  of  it.  For  I 
saw  they  did  arise  from  pride ;  that  when  I  saw  how  God  did 
not  prosper  me  nor  any  that  did  come  under  my  shadow,  and 
that  he  left  me  in  the  dark,  and  hid  his  face  and  secrets  from  me, 
then,  when  God  had  cast  me  down,  I  would  take  hold  on  the 
Lord,  and  seek  to  climb  up  on  him,  that  he  might  exalt  me,  and 
that  I  might  be  exalted  by  being  lifted  up  by  him.  Whereas  I 
saw  it  was  my  duty,  when  I  was  low,  (1.)  To  be  afflicted  and 
mourn,  and  learn  the  bitterness  of  sin,  and  my  own  unworthiness. 
(James  iv.)  (2.)  To  be  desirous  to  come  out  only  in  regard  of  the 
Lord,  that  he  may  be  exalted  in  me  and  by  me.  And  I  did 
think  the  Lord  set  my  heart  in  such  a  frame  at  that  time.     I 


MEDITATIONS    AND    SPIRITUAL    EXPERIENCES.  421 

saw  my  vile  heart  also,  that  I  could  be  troubled  at  sin,  when  it 
■was  cross  to  me. 

2.  I  saw  my  heart  very  ready  to  neglect  prayer,  for  two 
causes:  (1.)  From  thinking  that  I  had  prayed  enough,  when  I 
had  prayed  earnestly,  and  had  no  more  arguments  to  use.  But 
I  saw  that  all  prayer  was  little  enough  for  that  end,  to  help  down 
mercy.  The  Lord  would  have  me  get  mercy  hardly,  though  all 
the  friends  I  had  prayed  for  me.  (2.)  Because  I  thought  God 
would  hear  and  forgive  sin,  and  heal  my  soul.  But  I  saw,  if  he  did 
it,  I  must  daily  mourn  under  it,  and  so  get  strength  against  it. 

Au(/.  15.  I  saw  on  the  Sabbath  four  evils  that  attend  me  in 
my  ministry :  — 

1.  The  devil  either  treads  me  down  by  discouragement  and 
shame:  (1.)  From  the  sense  of  the  meanness  of  what  I  have 
provided  in  private  meditations  ;  and  to  this  I  saw  also  an  answer, 
viz.,  that  every  thing  sanctified  to  do  good,  its  glory  is  not  seen 
in  itself,  but  in  the  Lord's  sanctifying  of  it.  Or,  (2.)  From  an 
apprehension  of  the  unsavoriness  of  men's  spirits,  and  their  un- 
readiness to  hear  in  hot  or  cold  seasons.  But  here  I  saw  I  ought 
not  to  be  as  a  reed  shaken  Avith  the  wind. 

2.  Or  carelessness  possesseth  me  ;  arising,  (1.)  Because  I  have 
done  well  and  been  enlarged,  and  have  been  respected  formerly, 
and  hence  it  is  no  such  matter  though  I  be  not  always  alike. 
(2.)  A  natural  dulness  and  cloudiness  of  spirit  which  doth  often 
])revail. 

3.  Infirmities  and  weakness  :  (1.)  Want  of  light.  (2.)  Want 
of  life.  (3.)  Want  of  a  spirit  of  power  to  deliver  what  I  am 
affected  with  for  Christ.  And  hence  I  saw  many  souls  not  set 
forward,  nor  God  felt  in  my  ministry. 

4.  Want  of  success  when  I  have  done  my  best. 

I  saw  these,  and  that  I  was  to  be  humbled  for  these.  I  saw 
also  many  other  sins,  and  how  the  Lord  might  be  angry.  And 
this  day,  in  musing  thus,  I  saw  that,  when  I  saw  God  angry,  I 
sought  to  pacify  him  by  abstaining  from  all  sin  for  time  to  come ; 
but  then  I  remembered,  (1.)  That  my  righteousness  could  not 
satisfy,  and  that  this  was  resting  on  my  own  righteousness.  (2.) 
I  saw  I  could  not  do  it.  (3.)  I  saw  only  Christ's  righteousness, 
ready  made  and  already  finished,  fit  for  that  purpose.  And  I 
saw  that  God's  afiiicting  me  for  my  sin  was,  not  that  I  should  go 
and  satisfy  by  reforming,  but  only  that  I  might  be  humbled 
and  afflicted  for  and  separated  from  sin,  being  reconciled  and 
made  righteous  by  faith  on  Christ,  which  I  saw  a  little  of  that 
night. 

This  day  also  I  found  mj  heart  very  untoward,  and  sad,  and 
VOL.  in.  36 


422  MEDITATIONS    AND    SPIRITUAL    EXPERIENCES. 

heavy,  by  musing  on  many  evils  to  come.     But  I  saw  if  I  car- 
ried four  things  in  my  mind  always,  I  should  be  comforted. 

1.  That  in  myself  I  am  a  dying,  condemned  wretch,  but  by 
Christ  I  am  reconciled  and  live. 

2.  In  myself,  and  all  creatures,  finding  insufficiency  and  no 

rest. 

3*.  Feeble  and  unable  to  do  any  thing  myself;  but  in  Christ 
able  to  be  efficient,  and  to  do  all  things. 

4.  Though  I  enjoyed  all  these  but  in  part  in  this  world,  yet  1 
should  have  them  all  perfectly,  shortly,  in  heaven  ;  where  God 
will  show  himself  fully  reconciled,  be  alone  sufficient  and  effi- 
cient, and  abolish  all  sin,  and  live  in  me  perfectly. 

Aug.   17.     I  saw  my  neglect  of  myself,  family,  and  others, 

and  I  saw  the  reason  of  it  was,  because  the   Lord  did  me  good 

without  prayer,  and  blessed  all  things  to  me  without  it.     Hence 

I  saw  how  just  and  righteous  it  was  for  the  Lord  to  take  every 

outward  ordinary  blessing  from  me,  because  I  might  then  be 

obliged  to  get  them  and  keep  them  by  prayer,  and  that  the  Lord 

should  continually  exercise  me  with  great  affliction,  that  I  might 

hereby  pray.     And  I  saw  that  it  was  wisdom  for  me  to  pray  for 

all  I  had,  as  all  things  were  taken   from  me,  and  to  pray  for 

them  out  of  duty,  willingly,  and  not  of  necessity,  to  bring  God's 

purposes  to  pass  by  prayer.  ■,    ^     r     a 

Aug.  2L     On  Saturday,  at  even,  I  was  praymg,  and  the  l^ord 

made  himself  very  precious  to  me,  because  I  might  come  to  hmfi, 

have  access  in  prayer,  (1.)  At  any  time ;  (2.)  Might  lay  open  all 

my  wants  with  pleasing  to  him  ;  (3.)  With  certainty  of  speedmg. 

And  when  I  saw  that  my  great  sin  did  lie  in   not  keepmg  the 

savor  (at  least)  of  the  Lord  and  his  ways,  I  did  thereupon  see, 

(1  )  That  the  remembrance  of  this  truth  would  be  one  means  to 

maintain  it  as  it  gave  it.    (2.)  I  saw  there  is  no  wrath  like  this 

to  be  o-overned  by  my  own  lusts  for  my  own  ends. 

Aug.  24.  I  saw,  1.  That  the  means  of  being  immovable 
was  sense  of  God's  sufficiency  and  eihciency,  by  faith.  2.  I 
saw  that  I  was  not  made  immovable  by  resting  on  my  faith,  and 
the  rest  of  faith  which  sometimes  I  felt,  but  by  resting  on  God 
as  only  able  to  support  my  faith  and  me  by  it.  3.  I  saw  how 
exceeding  short  I  fell  of  that  holiness  God  requires.  And  hence ; 
I  saw  the"  reason  why  men  seek  after  no  more  holiness,  nor  are 
more  holy,  is,  (1.)  Because  they  think  they  are  holy,  as  God 
would  have  them,  and  as  other  Christians  be  :  they  set  up  their! 
pitch  ;  or,  (2.)  Because  of  their  impotency  and  weakness,  and 
they  could  do  no  more  than  they  did.  4.  I  saw  there  is  great 
matter  of  humbling  that  I  am  not  so  holy  as  I  should  be,  but  ani: 


«.  MEDITATIONS    AXD    SPIRITUAL    EXPERIENCES.  423 

infinitely  short ;  but  much  more,  that  I  am  not  so  holy  as  I  might 
be,  through  Christ. 

Auff.  28,  29.  When  I  came  fi-om  preaching  I  saw  my  own 
v.-eakness,  (1.)  Of  body,  to  speak  ;  (2.)  Of  light  and  affection 
witliin,  and  enlargement  there,  and  that  my  weak  mind,  heart, 
and  tongue  moved  without  God's  special  help.  (3.)  I  saw  my 
%veakness  to  bless  what  I  did.  Hereupon  I  questioned  whether 
the  Lord  would  ever  bless  one  so  impotent,  that  did  my  work 
M-ithout  his  power,  and  sinned  so  much  with  such  dead,  heartless, 
blind  work,  and  I  feared  he  would  not^  But  then  I  considered, 
(1.)  That  God  doth  show  his  power  by  the  much  ado  of  our 
weakness  to  do  any  thing.  God  works  not  by  strong,  but  weak 
things.  (1  Cor.  i.  21.)  He  makes  foolish  things,  and  weak  things, 
and  things  that  are  not,  to  do  his  work,  that  no  flesh  might  glory. 
(2.)  I  saw  that  if  he  did  so,  then  the  more  weak  I  was,  the  more 
fit  was  I  to  be  used,  and  that  he  could  bless  his  own  ordinance 
by  me.  (2  Cor.  xii.  9.)  His  power  pitcheth  his  tents  in  weak- 
ness. (3.)  I  saw  that  the  Lord  (as  weak  as  I  am)  had  blessed 
my  poor  labors,  and  if  he  should  do  it  still,  O,  how  I  should  give 
the  glory  to  him  !  So  my  heart  was  much  affected,  and  did  give 
the  glory  of  all  was  ever  done  by  me  to  God.  And  I  thought 
I  did  now  begin  to  do  what  I  should  do  forever  in  heaven.  And 
I,  seeing  that  by  this  way  God  should  be  glorified,  I  began  to  re- 
joice with  Paul  in  my  infirmities,  and  my  heart  began  to  be 
raised  up  from  sinking  under  them,  because  I  thought  I  was  bound 
to  rejoice  in  God,  that  by  my  weakness  he  would  glorify  himself. 
And  I  began  to  see  how  good  it  was  to  acknowledge  and  not  be 
ashamed  of  my  weaknesses  before  others,  that  they  might  see 
the  more  clearly  the  glory  of  God  ;  nor  to  be  discouraged  with 
them  before  nor  after  my  work. 

Yet  here  was  left  one  scruple  :  how  that  the  apostles  were 
filled  with  the  Spirit  of  power  and  strength  in  their  work,  and  so 
God  blessed,  as  1  Thess.  i.  4.  I  thought  the  apostles  were  weak 
before  their  work  ;  but  were  they  so  in  their  work  ?  Did  the 
Lord  by  weak  work  in  and  upon  them  do  any  good?  So  I 
mourned.  For  a  little  before  this  time  I  observed  weakness  to 
do  Christ's  work  and  shame  ever  went  together,  and  that  weak- 
ness of  body  and  neglect  of  duty  went  together. 

So  I  prayed  that  evening  immediately,  that  the  Lord  would 
accept  me  in  Christ's  righteousness,  and  make  me  strong,  and 
zealous  for  him  and  his  name  ;  nay,  that  Christ  himself  would 
be  zealous  to  get  himself  a  name  by  me,  who  was  but  a  worth- 
less instrument  in  his  hand  ;  and  so  I  rested  with  some  hope 
that  he  would,  and  resolved  to  walk  in  sense  of  my  weakness  and 
vileness  daily  before  him. 


424  MEDITATIONS    AND    SPIKITUAL   EXPERIENCES. 

Sept.  5.  I  was  on  Sabbath  day  niglit  secretly  swelling  against 
God,  that  he  did  not  bless  my  ministry.  But  then  remembering 
my  sins,  how  I  deserved  death  eternally,  I  was  soon  quieted ; 
and  I  blessed  God  exceedingly  for  my  life,  and  that  the  Lord 
was  not  yet  gone  out  of  hearing,  but  that  I  might  come  to  him 
privately,  and  in  extraordinary  duties,  and  pray.  So  I  prayed 
earnestly  for  favor  and  love  of  Christ,  and  God  in  Christ,  and 
for  a  multitude  of  mercies.  And  I  prayed  so  long,  until  my 
heart  was  made  suitable  unto  mercy  ;  so  as  I  prized  nothing  else 
but  God's  favor,  so  as  my  heart  did  find  rest  there,  and  was 
quiet  with  it ;  which  gave  me  some  sweet  peace.  And  I  began 
to  believe  mercy  was  mine,  because  my  heart  was  confined  to  it, 
and  filled  with  it,  and  did  rest  on  it,  and  with  it.  For  I  con- 
sidered, the  heart  of  all  ungodly  men  is  ravished  and  runs  out 
to  creatures,  and  finds  rest  there  only.  And  so  I  fell  to  blessing 
God,  and  praying  for  the  fruits  of  God's  reconciled  love  ;  and 
among  other  things  to  bless  my  ministry.  And  in  doing  this  a 
desire  came  in,  viz.,  that  the  Lord  would  not  bless  my  words,  but 
his  own  word,  because  it  is  his  own.  Because  I  am  sure  he  will 
bless  his  own  children,  and  make  them  blessings  ;  so  I  was  sure 
the  Lord  would  bless  his  own  word,  because  it  is  his  own. 

Sept.  5.  I  saw  in  prayer,  that  there  was  none  almost  that  did 
make  conscience  to  grow  nearer  to  God  one  day  than  another 
day  ;  but  left  that  to  God,  without  much  care. 

Sept.  8.  I  saw  the  reason  why  I  did  walk  no  more  humbly  and 
holily  was,  because  I  did  make  the  creature  something,  and  did 
not  make  God  all  things.  God  is  all ;  he  that  possesseth  him 
possesseth  something ;  yea,  all  things.  So  long  as  the  creature 
is  something,  that  something  will  stand  betwixt  God  and  me, 
that  I  shall  not  walk  only  in  his  sight.  This  therefore  is  magni- 
fying of  God,  to  make  him  all,  the  fountain  of  all  goodness  and 
excellency. 

I  saw  in  my  sleep  that  night,  that  a  Christian  was  to  act  not 
only  from  a  natural  power  of  grace,  which  doth  act  with  all  its 
might  where  it  is,  but  by  a  power  supernatural,  whereby  he 
attempts  things  above  his  own  might,  and  bears  evils  above  his 
might.  So  that  now  I  see  a  Christian  should  act  for  Christ 
with  all  his  might  and  beyond  his  might,  having  the  supernatural 
power  of  Christ  to  help  him  thereunto. 

Sept.  9.  I  saw  the  vileness  of  neglect  of  God  in  duties,  because 
the  neglect  of  duties  is  the  formalis  effectus,  the  proper  effect  of 
lying  in  my  falls,  in  my  sins. 

I  saw  on  the  fast  day  also,  that,  (1.)  Every  way  I  looked,  there 
was  matter  of  sorrow  in  me,  about  me,  sin  against  God  in  heaven, 


MEDITATIONS    AND    SPIRITUAL    EXPERIENCES.  425 

nay,  against  Christ,  nay,  cross  to  his  will,  his  love,  nay,  his  life. 
Hence  I  should  mourn.  (2.)  I  saw  I  had  no  Comforter  to  go 
to,  when  I  had  thus  sinned  against  the  Lord,  no  creature. 

Sejyt.  13.  In  my  meditations  at  night,  I  found  my  heart  desi- 
rous to  live  in  this  world,  and  do  good  here,  and  not  to  die.  Hence 
I  asked  my  heart  the  reason  why  I  should  not  be  desirous  to 
die.  And  in  musing  on  it  I  saw  that  Christ  Avas  ascended  up 
to  heaven  ;  that  so  not  here,  but  there  all  his  elect  might  one  day 
behold  his  glory,  and  love  him  and  glorify  him  forever.  And  I 
saw  that  this  was  God's  main  plot,  and  the  end  of  all,  to  make 
Christ  very  glorious,  and  so  beloved  in  heaven  forever,  where 
that  which  I  desired  most  in  this  w^orld  (viz.,  that  Christ  might 
not  only  be  precious,  but  very  dear  and  precious)  should  be  per- 
fectly accomphshed;  and  hereupon  I  secretly  desired  this  mercy,, 
and  desired  it  for  my  child,  and  brethren,  and  all  the  churches  ; 
that,  though  we  were  blind  here,  and  knew  him  not,  loved  him 
little,  yet  that  this  might  be  our  portion  at  last.  And  I  did  feel 
my  desires  stirred  up  after  this  out  of  secret  love  to  Christ  Jesus. 
It  would  do  me  good  if  he  might  be  at  last  magnified  thus. 
Then  I  inquired.  What  is  the  great  thing  I  should  desire  in  this 
world  ?  And  I  saw  it  was  the  beginning  of  that  wdiich  should 
be  perfected  in  heaven  ;  viz.,  (1.)  To  see  and  know  Christ, 
though  obscurely ;  (2.)  To  take  Christ,  and  receive  him,  and 
possess  him ;  (3.)  To  love  him  ;  (4.)  To  bless  him  in  my  heart, 
with  my  mouth,  by  my  life.  And  in  this  last  clause  I  saw  that 
I  should  study  and  stand  for  discipline  and  all  the  ways  of  wor- 
ship out  of  love  to  Christ ;  viz.,  to  show  my  thankfulness.  And 
so  I  saw,  I  was,  (1.)  To  seek  for  to  know  Christ's  will  out  of  love  ; 
(2.)  To  entertain  it  in  love,  when  found  out;  (3.)  To  keep  it  in 
love.  And  so  I  saw  it  was  my  duty,  and  ought  to  be  my  care,  to 
keep  this  very  frame  of  heart  daily  ;  and  I  saw  it  would  be  glorious. 

Sej)t.  17.  On  Friday  night,  I  wished  that  Christ  would  break 
out  in  greater  glory  to  my  child  than  he  had  done  to  myself; 
which  gave  me  mtitter  to  inquire  whether  Christ  had  appeared 
to  me  .in  glory,  or  no.  And  I  saw  that  then  Christ  breaks  out 
in  his  glory,  when  he  so  shows  himself  as  that  he  spoils  the 
creature  of  all  his  glorying,  and  makes  him  poor  in  spirit,  an^l  so 
to  see  all  his  good  in  Christ,  and  there  into  glory. 

Now,  I  saw  that  night,  (1.)  That  all  sin  was  in  me,  and  all 
shame  did  belong  to  me.  (2.)  I  saw  all  good  in  Christ,  and  all 
glory  belonging  to  him.  Hereupon  I  was  comforted,  and  hoped 
the  Lord  had  showed  me  his  glory.  And  I  saw  an  error  in  my 
heart ;  for  I  thought  that  then  Christ  appears  in  his  glory,  when 
he  affects  the  heart  with  wonderment  at  his  person  by  some 
36* 


426  MEDITATIONS    AND    SPIRITUAL    EXrERIENCES. 

Strange  light,  and  so  filled  the  soul  with  glorious  activities  of 
grace.  Whenas  I  saw  that  was  the  truest,  sweetest  revelation 
of  Christ's  glory,  which  did  eclipse  all  my  glory,  and  laid  a 
foundation  of  glorying  only  in  him.  And  this  I  saw  was  that 
which  is  in  Is.  vi.  I  saw  my  tongue  and  soul  unclean,  and  all 
good  in  him.  Yet  I  saw  one  part  of  Christ's  glory  not  yet  re- 
vealed; for  though  he  had  so  shown  his  glory  to  me  as  to  damp 
all  my  own  personal  glory,  yet  he  had  not  so  shown  me  his 
glory  as  to  damp  all  the  glory  of  all  the  honor,  and  pleasure, 
and  good  things  in  tliis  world  ;  which  1  therefore  prayed  for ;  for 
I  saw  honor  had  a  glory. 

Sept.  19.  On  Sabbath  day  I  w^as  at  prayer  at  night,  and  I  saw 
my  heart  ever  and  anon  ready  to  cast  away  my  faith  and  confi- 
dence, as  if  it  were  of  my  own  making.  But  the  Lord  let  me 
see,  that  by  faith  only  I  should  apprehend  and  have  God  ;  and 
hence  I  saw,  if  I  cast  away  my  faith,  I  must  cast  away  my  God. 
Now  I  felt  God  very  precious,  and  Christ  very  precious,  and 
hence  my  faith  was  very  precious  to  me.  And  I  saw  it  was 
no  presumption  to  make  God  precious,  or  to  keep  him  with  me. 

Oct.  2.  On  Saturday  night  and  this  morning  1  saw  and  was 
much  affected  with  God's  goodness  unto  me,  the  least  of  my 
Father's  house,  to  send  the  gospel  unto  me.  And  I  saw  what  a 
great  blessing  it  would  be  to  my  child,  if  he  may  have  it,  that 
by  my  means  it  comes  unto  him.  And  seeing  the  glory  of  this 
mercy,  the  Lord  stirred  up  my  heart  to  desire  the  blessing  and 
presence  of  his  ordinances  in  this  place,  and  the  continuance  of 
his  poor  churches  among  us,  looking  on  them  as  means  to  pre- 
serve and  propagate  the  gospel.  And  my  heart  was  for  this  end 
very  desirous  of  mercy,  outward  and  inward,  to  sustain  them, 
for  his  own  mercy's  sake.  And  so  I  saw  one  strong  motive  to 
pray  for  them,  even  for  posterity's  sake,  rather  than  in  England, 
where  so  much  sin  and  evil  was  abounding,  and  where  children 
might  be  polluted.  And  I  desired  to  know  the  Lord  better,  that 
I  might  make  him  known  to  this  generation. 

Oct.  6.  I  saw  in  prayer  that  my  great  sin  was  my  continual 
separation,  disunion,  distance  from  God,  (not  so  much  this  or 
that  particular  sin,)  lying  out  in  a  loose  spirit  from  God.  Here- 
upon I  saw  Jesus  Christ  near  me,  next  unto  me,  because  he 
comes  in  as  Mediator  between  God  and  my  soul.  As  one  in  a 
pit,  a  mid-man  holds  both  him  below  and  him  above.  I  saw  that 
none  could  come  into  the  chasma,  the  breach  sin  had  made,  but 
he  that  satisfied  justice,  this  Mediator.  Hereupon  my  he*i*t  was 
stirred  up  with  thankfulness  to  lay  hold  upon  this  Mediator, 
Christ  Jesus ;  the  object  of  faith  being  so  near  unto  me,    and 


MEDITATIONS    AND    SPIRITUAL    EXPERIENCES.  427 

being  of  such  worth,  as  to  fill  up  the  chasma,  the  breach,  and 
such  love  as  to  come  so  near  unto  me.  I  considered  also  that 
Christ  was  most  near  unto  me  by  his  word  and  the  voice  of  that. 
Christ  between  God  and  me  that  were  distant,  the  word  between 
Christ  and  me,  and  faith  closing  with  the  word,  between  the 
word  and  me  ;  the  word  on  Christ's  part,  faith  on  our  part.  "  The 
w^ord  is  nigh  thee,"  (Rom.  x.,)  which  is  the  w^ord  of  faith.  And 
hence  oppose  the  word,  and  you  oppose  the  Lord  where  he  is, 
and  wherein  he  is  most  near.  Hence  receive  the  w^ord,  and  you 
receive  the  Lord,  wherein  he  is  most  near. 

Oct.  10.  When  I  saw  the  gifts,  and  the  honor  attending  them 
in  another,  viz.,  T.  H.,  I  began  to  affect  such  an  excellency. 
And  I  saw  hereby,  that  usually,  in  my  ministry,  I  did  affect  an 
excellency,  and  hence  set  upon  the  w^ork.  Whereas  the  Lord 
hereupon  humbled  me  for  this,  by  letting  me  see  this  was  a 
diabolical  pride.  And  so  the  Lord  made  me  thankful  in  seeing 
it,  and  put  me  in  mind  to  watch  against  it. 

Oct.  6.  I  was  very  sad  to  behold  outward  wants  of  the  coun- 
try, and  what  would  become  of  me  and  mine,  if  we  should  want 
clothes,  and  go  naked,  and  give  away  all  to  pay  our  debts.  Here- 
upon the  Lord  set  me  upon  prizing  of  his  love,  and  the  Lord 
made  my  heart  content  with  it :  (1.)  His  love,  though  he  denied 
me  all  blessings.  (2.)  Hence  I  desired  to  know  it.  (3.)  To 
constrain  my  heart  by  it.  (4.)  That  I  might  not  abuse,  but  hon- 
or it.  And  there  I  left  myself,  and  begged  this  portion  for  my- 
self, and  for  my  child,  and  for  the  church ;  and  so  left  them  in 
the  Lord's  bowels.  Now,  such  was  the  goodness  of  Christ,  that 
when  I  came  to  hear  my  father  preach  at  Boston,  the  day  after, 
my  soul  was  settled  on  the  same  way  again,  when  he  preached 
about  contentedness ;  and  so  I  was  confirmed  in  the  faith  ;  and 
so  I  learnt  how  a  Christian  is  confirmed,  (1.)  When  he  hears 
the  same  thing  preached  at  one  time,  or  by  one  man,  confirmed 
again  by  anotlier  man,  or  at  another  time ;  (2.)  When  he  learns 
something  privately,  and  then   he  hears  the  same  again  publicly. 

Oct.  9.  On  Saturday  morning  I  was  much  affected  for  my 
life ;  that  I  might  live  still  to  seek,  that  so  I  might  see  God,  and 
make  know^n  God  before  my  death.  And  then  I  saw,  if  there 
was  such  thankfulness  for  deliverance  from  misery,  would  it  not 
be  a  greater  mercy  to  be  delivered  and  redeemed  from  sin  ? 
And  I  saw  that  this  was  a  greater  mercy.  And  hence  I  saw 
the  love  of  Christ  in  afflicting  and  trying  me  with  wants ;  be- 
cause by  these  trials  I  came  to  see  my  sin  and  to  have  a  heart 
severed  from  my  sin.  And  so  I  saw  there  was  no  anger,  but 
love,  nay,  the   greatest  love  in  this,  viz.,  his   redeeming  love 


428  MEDITATIONS    AND    SPIRITUAL    EXPERIENCES. 

from  my  sin.  Hereupon  I  learnt  three  things:  (1.)  That  soul 
which  felt  sin  the  greatest  evil,  he  would  be  willing,  nay,  glad, 
if  the  Lord  would  redeem  hira  out  of  it,  though  by  any  mis- 
ery, wants,  sorrows,  temptations;  (2.)  When  he  was  delivered, 
he  would  be  as  much  thankful  as  for  redeeming  him  from  hell ; 
(3.)  He  would  account  this  the  highest  testimony  of  God's  love, 
by  redeeming  him  out  of  the  greatest  woe.  And  hence  they  that 
take  sanctification  as  no  sign  of  justification  never  truly  felt  the 
evil  of  sin.  While  I  was  thus  musing  in  prayer,  I  saw  that  then 
my  soul  was  severed  from  sin,  indeed,  when  Christ  Jesus  came 
to  be  in  my  soul  in  the  room  of  my  sin  ;  when  he  was  dear  as  sin 
had  been  dear;  when  he  did  rule  as  sin  had  once  ruled  me. 
And  I  thought  this  was  sweet,  if  God  would  do  so ;  and  reason- 
able also,  that  it  should  be  so  ;  and  I  began  to  make  the  Lord  so 
indeed  unto  me.  And  so  I  learnt  this  rule,  viz.,  that  if  ever  I 
would  have  any  sin  subdued,  do  not  labor  to  get  the  sin  subdued 
only,  but  get  Christ  to  come  in  the  room  of  it ;  that  his  sweetness 
may  be  there,  power  there,  life  there,  and  to  seek  then  for  the 
contrary  grace  from  Christ.  For,  (L)  It  may  be  long  before 
Christ  will  come  and  give  the  grace,  and  so  the  soul  may  lie 
miserable  ;  but  Christ  may  be  then  had.  (2.)  At  vocation  Christ 
is  given  first,  and  then  sanctification.  So  in  the  renewed  conver- 
sions of  the  saints,  it  is  to  be  so  again.  (3.)  Else  I  seek  for 
Christ's  virtues  without  Christ.  And  cursed  be  that  soul  that  is 
loth  to  have  Christ  to  be  in  the  room  of  a  base  lust,  to  make 
Christ  that  to  him  which  a  vile  lust  once  was. 

Oct.  16.  The  day  before  the  sacrament,  the  Lord  helped  me 
to  call  to  mind,  1.  My  neglects ;  2.  My  wants.  1.  My  neg- 
lects:  (1.)  Of  duties  in  private  toward  myself;  (2.)  To  my 
wife,  child,  family,  church,  companions  abroad ;  not  instructing, 
exhorting,  quickening,  being  an  example  to  them.  And  the  Lord 
let  me  see  the  cause  of  all  this  to  be,  (1.)  Ignorance  ;  I  know  not 
how  to  speak  to  them,  nor  about  what.  (2.)  Unsavoriness  ;  not 
delighting  in,  but  loathing  such  ways.  (3.)  Pride  ;  because  I 
could  not  do  so  well  as  I  would,  I  would  not  speak  what  I  could. 
(4.)  Lukewarmness,  in  not  being  carried  out  for  God's  glory. 
(5.)  Idleness  and  sluggishness,  loth  to  stir.  (6.)  Love  of  study. 
(7.)  Want  of  tender  love.  (8.)  Apprehension  of  unfruitfulness  ; 
in  case  I  should  attempt,  I  should  do  no  good,  and  hence  would 
not  sow  seed  upon  rocks.  And  I  thought,  if  this  latter  should 
hinder  me,  why  should  it  not  discourage  the  Lord  himself,  who 
had  so  oft  cast  his  precious  seed  upon  my  rocks,  and  lost  all  ? 
And  here  I  saw  I  was  ignorant  when  to  speak,  and  how  to  do, 
and  how  much  ;  yet  I  saw  this,  that  suppose  I  had  done  right, 


MEDITATIOXS    AND    SPIRITUAL    EXPERIENCES.  429 

yet  that  those  prhiciples  causing  this  neglect  were  to  be  lamented, 
and  not  indulged,  for  which  end  I  came  to  the  Lord  in  the  sacra- 
ment. For  I  saw  that  good  duties  might  be  done,  and  sometimes 
lawfully  omitted,  and  yet  both  out  of  ill  principles ;  and  when  the 
ill  principles  are  healed,  I  shall  then  see  whether  it  is  my  duty, 
and  how  far  my  duty  reacheth.  And  this  I  saw  was  a  rule  of 
singular  use  to  know  when  the  thing  was  evil,  which  I  think  is 
right  and  good.  I  say  it  is  lawful;  be  it  so;  but  see  if  this  law- 
ful thing  comes  not  from  an  ill  principle.  Cure  that,  and  then 
other  things  will  follow.  So  a  man  strives  for  upj^er  place,  and 
who  shall  be  the  greatest.  A  man  thinks  usury  is  lawful.  Now, 
say  I,  mind  the  principle  whence  these  come. 

2.  I  saw  my  wants.  (1.)  I  did  want  knowledge  of  the  truth 
and  glory  of  God's  will  in  the  Scriptures  ;  (2.)  Wisdom  to  guide 
others;  (3.)  Daily  repentance,  the  want  of  which  made  the 
Lord  not  to  pity  me,  nor  to  come  to  me ;  (4.)  I  was  exercised 
with  horrors  and  fears,  being  in  the  dark,  and  the  Lord  hiding 
his  face ;  (5.)  Want  of  a  spirit  of  prayer  distressed  me,  having 
words  without  affection,  which  I  saw  the  perfection  of  all  misery °; 
(6.)  Want  of  zeal  for  God's  glory,  but  affecting  mine  own  glory 
and  mine  own  excellency,  nay,  the  excellencies  of  God  for  that 
end;  (7.)  Want  of  joy  in  the  Lord  and  in  his  will,  but  going 
a-whoring  after  lawful  things;  (8.)  Want  of  love  in  great  meas° 
ure  to  others. 

I  meditated  this  night  upon  Christ,  and  saw,  (1.)  That  there 
was  a  necessity  of  a  Mediator  in  regard  of  God's  truth  and  holi- 
ness. (2.)  That  this  was  the  Messiah  by  the  witnesses  given  of 
him.  (3.)  I  saw  not  that  he  was  mine,  because  I  saw  no  promise 
absolute  of  it.  But  the  Lord  graciously  cleared  up  to  me  John 
i.  12,  that  they  who  receive  Christ  were  sons.  (Christ  him- 
self, though  they  had  no  promise.)  Now,  to  receive  Christ  I 
saw  was  contrary  to  them  that  did  not  own  him  when  he  came  to 
his  own.  (1.)  They  did  not  acknowledge,  "This  is  he."  (2.) 
They  did  not  see  any  glory  in  him.  (3.)  They  did  not  embrace 
him  with  all  their  hearts  to  be  that  to  them  for  which  end  he 
came,  viz.,  to  be  king,  prophet,  and  priest.  So  I  saw  what  it 
was  to  receive  him.  And  upon  a  fresh  persuasion  that  this 
Messiah  is  he,  the  Lord  gave  me  to  embrace  him  with  my  affec- 
tions, as  if  present,  viz.,  to  guide  me  as  a  prophet,  to  rule  me  as 
a  king,  to  take  away  sin  and  death  as  a  priest.  Now,  here  I  saw 
two  things;  1.  That  true  faith  was  not  to  guide  one's  self,  rule 
and  conquer  sin,  and  obey  one's  self,  (for  this  is  to  make  our- 
selves our  own  saviours ;)  but  to  cleave  to  Christ  that  will  do  all 
this,  nay,  tliat  he  would  draw  out  our  faith  of  embracing  him  for 


430  MEDITATIONS    AND    SPIRITUAL    EXPERIENCES, 

this.  And  hence  I  saw  neglect  of  duty  us  vile  a  sin  as  actual 
sin  ;  because  Christ  is  not  so-  much  otf'ended  with  us  fc-r  actuai 
sin,  as  for  not  coiBing  to  him,  and  clasping  about  him  to  take 
these  away.  The  one,  viz..,  to  do  the  thing,  is  his  work ;  but  to 
cleave  to  him  is  our  chief  work.  And  I  was  confirnied  that  this 
is  the  right  act  of  faith;  (1.)  Because  faith  is  a  bare  receiver; 
(2.)  From  John  iv.  10,  If  thou  wouldest  ask,  he  would  give.  2, 
I  saw  faith  weak  and  divided,  and  many  sins  would  be  still  in 
me  ;  that  with  this  faith  there  was  a  necessity  of  daily  repentance. 
This  repentance^  I  saw,  consisted  chiefly  in  mourning  for  the  sin 
which  Christ  by  faith  had  not  yet  removed.  Now  I  saw  I  was  to 
mourn  ;  (1.)  For  not  going  to  Christ  to  take  away  my  sin,  which 
I  daily  forget;  (2.)  For  the  evil  of  my  sin,  (and  its  crossness  to 
him,)  which  he  takes  not  away  ;  (3.)  For  his  not  taking  it  away, 
that  I  give  him  cause  to  leave  me ;  so,  (4.)  As  having  crucified 
him.  And  here  I  saw  I  had  no  reason  to  continue  in  sin;  (1.) 
Because  it  had  wounded  Christ ;  (2.)  Because  Christ  died  that  it 
might  diCy  and  not  live.  And  thus  my  soul  was  sweetly  stayed 
upon  Christ  by  faith  this  day,  and  much  comforted.  Yet  I  saw 
there  might  be  a  deceit  in  one  thing,  viz.,  in  reasoning  and  bring- 
ing my  heart  to  do  a  duty  by  the  power  of  that ;  (1.)  To  beheve 
a  truth,  not  only  by  means  of  reason,  but  only  upon  that  ground, 
because  it  agrees  to  right  reason ;  as  that  Christ  must  suffer,  be- 
cause else  God  must  be  false,  and  his  word  not  true :  (2.)  To  do 
a  duty  from  the  persuasion  of  reason,  be<;ause  it  pkaseth  me,  not 
because  it  pleaseth  the  Lord. 

And  here  I  saw,  if  it  was  from  reason,  the  power  of  reason 
would  never  carry  me  against  my  own  will  and  my  own  ends. 

Oct.  18.  On  Monday  morning  my  child  was  born.  And  when 
my  wife  -was  in  travail,  the  Lord  made  me  pray  that  she  might 
be  delivered,  and  the  child  given  in  raercy^  Imving  had  some 
'Sense  of  mercy  the  day  before,  at  the  sacrament;  and  the  Lord 
stayed  my  heart  there.  But  I  began  to  think,  What  if  it  should 
not  be  so,  and  her  pains  be  long,  and  the  Lord  remember  my 
sin  ?  And  I  began  to  imagine  and  trouble  my  heart  with  fear 
of  the  worst.  And  I  understood  at  that  time,  that  my  child  had 
been  born,  and  my  wife  delivered  in  mercy  already.  Hereupon 
I  saw  the  Lord's  mercy  and  my  own  folly,  to  disquiet  my  heart 
with  fear  of  what  never  shall  be,  nor  will  be  ;  and  not  rather  to  sub- 
mit to  the  Lord's  will ;  and  come  what  can  come,  to  be  quiet  there. 
When  it  was  born,  I  was  much  affected,  and  my  heart  clave  to 
the  Lord  who  gave  it.  And  thoughts  came  in  that  this  was  the 
beginning  of  more  mercy  for  time  to  come.  But  I  questioned. 
Will  the  Lord  provide  for  it  ?     And  I  saw  that  the  Lord  had  made 


MEDITATIONS    AND    SPIRITUAL    EXPERIENCES.  431 

man  to  great  glory,  to  praise  him,  and  hence  would  take  care  of 
liim.  Though  sometimes  the  Lord  seemed  to  make  all  men  for 
nought.  (Ps.  Ixxxix,)  Which  place  I  thus  understood :  God 
hath  made  man  for  the  glory  of  himself,  and  hence  to  great  glo- 
ry, (though  he  made  many  for  nought ;)  especially  the  church 
and  their  posterity  did  the  Lord  make  for  glory.  And  if  God 
did  not  glorify  them,  then  he  seemed  indeed  to  make  all  men  for 
nought ;  and  that,  when  men  are  not  instruments  of  his  glory,  it  is 
for  nought.  And  I  saw  God  had  blessings  for  all  my  children ; 
and  hence  I  turned  them  over  to  God. 

Oct,  29,  I  was  much  troubled  about  the  poverty  of  the 
churches  ;  and  I  saw  it  was  such  a  misery  as  I  could  not  well 
discern  the  cause  of,  nor  see  any  way  out ;  jet  I  saw  we  might 
find  out  the  cause  of  any  evil  by  the  Lord's  stroke.  Now,  he 
struck  us  in  outward  blessings,  and  hence  it  is  a  sign  there  was 
our  evil:  (1.)  In  not  acknowledging  all  we  have  from  God, 
(Hos,  ii,  8  ;)  (2.)  In  not  serving  God  in  the  having  of  them  ; 
(3.)  In  making  ourselves  secure  and  hardhearted;  for  lawful 
blessings  are  the  secret  idols,  and  do  most  hurt.  And  it  i^  then 
a  sign  our  greatest  hurt  lies  in  having,  and  that  the  greatest  good 
lies  in  God's  taking  them  away  from  us.  Whereupon  I,  consid- 
ering this,  did  sweetly  content  myself  that  the  Lord  should  take 
all  from  us,  if  it  might  be  not  in  wrath,  but  in  love,  viz.,  hereby 
to  glorify  himself  the  more,  and  to  take  away  the  fuel  of  our 
sin.  I  saw  that  if  God's  people  could  be  joyfully  content  to  part 
with  all  to  the  Lord,  prizing  the  gain  of  a  little  holiness  more  than 
enough  to  overbalance  all  their  losses,  that  the  Lord  then  would 
do  us  good. 

Oct.  31.  On  Sabbath  day,  after  sermon,  on  my  bed,  I  saw, 
(1.)  That  my  own  weak  spirit  would  not  carry  me  along  in  my 
work.  (2.)  I  seeing  I  wanted  light,  and  life,  and  affection,  and 
that  I  was  not  a  burning  and  shining  light,  I  saw  this  came  from 
the  want  of  the  spirit  of  light  and  life.  And  so  I  saw  I  was  sensual, 
wanting  the  spirit.  Hereupon  I  did  question  whether  the  Lord 
would  accept  of  such  services.  For  I  read  not  in  Scripture  of 
any  minister,  but  it  was  better  with  him.  He  was  filled  with  light, 
affection,  persuasion,  etc  I  considered  hereupon  this:  1.  The 
Lord  might  reject  my  services,  if  they  were  as  good  as  I  could 
wish  ;  and,  2.  If  therefore  he  accepted  these  of  mine,  (1.)  I 
should  magnify  his  grace  the  more  ;  (2.)  There  would  be  the 
more  grace  shown.  But  I  had  some  questionings  that  the  Lord 
would  not  honor  his  grace  on  any  so  vile ;  but  that  he  would 
make  the  offering  more  pleasant  to  him  first.  And  I  saw  if  I 
had    never   such  expressions,  jet  if  I  had   not  light   and  life 


432  MEDITATIONS    AND    SPIRITUAL    EXPERIENCES, 

within,  whence  they  came,  (1.)  It  was  a  sign  the  Spirit  of  Christ 
was  far  from  me  ;  (2.)  Far,  hereupon,  from  God's  people,  which 
began  to  afflict  my  heart.  And  hereupon  I  thought  to  lie  down 
in  sense  of  my  vileness,  and  condemn  myself  and  others  for  such 
hypocrisy,  and  wait  for  the  Spirit,  the  Comforter,  which  God  is 
able  to  give,  etc. 

Only  I  considered  that  sincerity  of  a  duty  lies  as  much  in 
mortification,  seeing  the  evil  of  it,  as  vivification,  doing  it  with 
life. 

Nov.  3.  On  a  fast  day,  at  night,  in  preparation  for  the  duty, 
the  Lord  made  me  sensible  of  these  sins  in  the  churches:  (1.) 
Ignorance  of  themselves,  because  of  secret  evils ;  (2.)  Ignorance 
of  God,  because  most  men  were  full  of  dark  and  doubtful  con- 
sciences ;  (3.)  Not  cleaving  to  Christ  dearly,  only ;  (4.)  Neglect 
of  duties,  because  of  our  place  of  security ;  (5.)  Standing 
against  all  means,  because  we  grow  not  better;  (6.)  Earthliness, 
because  we  long  not  to  be  with  Christ.  And  I  saw  sin  as  my 
greatest  evil.  ...  I  was  vile,  but  God  was  good  only,  whom 
my  sins  did  cross.  And  I  saw  what  cause  I  had  to  loathe  myself, 
and  not  to  seek  honor  to  myself.  Will  any  desire  his  dunghill 
to  be  commended  ?  Will  he  be  grieved  if  it  bo  not  ?  So  my 
heart  began  to  fall  off  from  seeking  honor.  The  Lord  also  gave 
me  some  glimpse  of  myself ;  and  a  good  day  and  time  it  was 
to  me. 

Nov.  4.  On  the  end  of  the  fast  I  (L)  went  to  God,  and 
rested  on  him  as  sufficient ;  (2.)  waited  on  him  as  efficient,  and 
said,  "  Now,  Lord,  do  for  thy  churches,  and  help  in  mercy." 

In  the  beginning  of  this  day  I  began  to  consider  whether  all 
the  country  did  not  fare  the  worse  for  my  sins  ;  and  I  saw  it  was 
so.  And  this  was  a  humbling  thought  to  me  :  and  I  thought 
if  every  one  in  particular  did  think  so,  and  was  humbled,  it 
would  do  well.  I  saw  also  that  if  repentance  turn  away  judg- 
ments, then  if  the  question  be,  who  they  are  that  bring  judg- 
ments, the  answer  would  be,  They  that  think  their  sins  so  small 
as  that  God  is  not  angry  with  them  at  all. 

Nov.  5.  When  I  was  walking  to  Roxbury  alone,  I  saw 
it  was  God  alone  who  gave  me  a  natural  life  ;  and  I  turned  the 
thought  into  a  prayer :  "  0  that  I  had  a  spiritual  life  !  that  is  but 
for  a  time,  this  forever." 

Nov.  7.  On  Sabbath,  on  my  bed,  after  sermon,  I  examined 
my  heart  about  this  question,  viz.,  "In  whose  name  I  had 
preached,  and  in  whose  strength  I  had  done  this  work  to-day." 
And  I  saw  that  five  things  did  strengthen  me,  or  which  I 
went  in  the  strength  of:  (1.)  My  natural  strength  ;  my  body  is 


MEDITATIONS    AND    SPIRITUAL    EXPERIENCES.  433 

pretty  strong;  and  hence  I  went  upon  the  strength  of  that;  (2.) 
The  strength  and  power  of  external  necessity  ;  the  work  must 
be  done,  and  hence  I  went  upon  this;  (3.)  The  strength  of  ex- 
ternal encouragement;  as  acceptance  with  others,  and  favor 
from  others  ;  (4.)  The  strength  of  spiritual  affection  some  time, 
and  received  grace ;  and  hence  I  have  sought  for  it ;  (5.)  The 
strength  of  faith  itself,  or  resting  to  my  hold  of  Christ,  rather 
than  on  his  hold  of  me.  And  here  I  saw  three  things  :  (1.)  That, 
if  I  did  thus,  God  would  curse  me,  because  now  I  made 
flesh  my  arm,  (Jer.  xvii.  6.)  And  this  affected  me.  Grace 
itself  was  but  flesh  in  respect  of  God.  (2.)  Here  I  saw  the 
common  and  great  sin  of  all  men  in  their  ways  and  acts :  they 
do  trust  to  themselves,  and  stay  in  themselves,  and  have  some 
bottom  to  stand  upon  beside  God,  when  they  come  to  act.  (3.) 
I  saw  the  admirable  strange  operation  of  faith,  that  nullifies  all 
things,  even  itself,  that  God  may  act.  It  is  a  faith  under,  or 
stirring  under  faith,  that  doth  the  deed.  A  Christian  by  it  goes, 
not  only  out  of  himself,  but  out  of  his  faith.  (4.)  Hence  I 
saw  how  near  to  God  faith  made  a  Christian ;  raising  it  above 
man,  out  of  man,  out  of  himself  to  God ;  that  the  Deity  doth,  as 
it  were,  immediately  act  upon  the  soul,  when  it  is  thus  elevated, 
and  lift  out  of  itself.  Now,  here  arose  a  question,  1.  What  of 
God  doth  faith  raise  it  to  ?  I  saw  it  was,  (1.)  To  God  as  sufficient ; 
(1.)  In  Father;  (2.)  In  Son;  (3.)  In  Holy  Ghost.  And  there 
faith  stays,  (2.)  To  God  as  efficient.  And  on  such  a  God  and  such 
strength  of  a  God  it  stays.  A  2d  question  was,  whether  faith 
rests  on  the  Lord's  efficiency  immediately  or  mediately.  I  an- 
swered both  ways.  But,  (1.)  Mediately,  (1.)  To  God  in  a  com- 
mand. For  God's  commands  give  strength.  (Josh,  i.)  To  God 
in  a  promise.  For  a  promise  gives  strength.  (2.)  Immediately, 
to  all  that  hidden,  infinite  efficacy  and  power  it  sees  in  God,  and 
believes  to  be  there.  For  some  time  it  sees  neither  to  rest  on. 
Now  it  looks  to  him,  that  he  may  look  to  it,  and  do  for  it  abun- 
dantly. And  beside,  there  needs  immediate,  omnipotent  efficacy 
in  God's  command  and  promise  :  and  hence  it  must  rest  on  this, 
else  they  are  useless, 

Mv.  10.  I  kept  a  private  fast  for  light  to  see  the  glory  of  God's 
truth  and  faith,  an  infused  faith,  and  a  spirit  of  prayer,  and  for 
conquest  of  pride ;  and  for  assistance,  and  acceptance,  and  gui- 
dance, (whether  I  should  set  up  lecture  again,)  and  for  success 
and  blessing  in  my  poor  ministry,  that  so  I  might  declare  and 
manifest  God's  name,  and  leave  his  truth,  and  so  himself,  and  so 
his  mercy,  in  the  country ;  as  also  for  outward  supplies  for  the 
country.  And  I  saw  no  particular  man  could  be  comfortably 
VOL.  III.  37 


434  MEDITATIONS    AND    SPIRITUAL    EXPERIENCES. 

provided  for,  but  by  some  special  mercy  to  the  common  state. 
And  hence  I  saw  God  called  for  prayer,  not  so  much  for  ourselves 
as  the  common.  And  I  saw  the  common  state  of  the  country  did 
lie  upon  me,  and  every  one  in  particular,  to  seek  God  for,  viz.,  that 
he  would  build  up  our  Zion,  and  prosper  the  vine  his  own  hand 
hath  planted;  and  that  in  this  new  world  we  might  find  the  new 
heavens  and  the  new  earth  ;  as  also  for  pardon. 

Over  night  I  did  question  whether  the  Lord  did  call  me  to 
him  in  such  a  day.  And  I  saw  the  Lord  called  upon  scorners 
to  turn  at  wisdom's  reproof,  and  to  dig  for  wisdom.  And  on  the 
morning,  betimes,  in  prayer,  the  Lord  let  me  see  he  called  me 
unto  him  :  "  Come  and  seek,  and  seek  with  all  thy  heart."  And 
this  came  fresh  and  clear  to  me,  and  did  much  affect  my  heart, 
to  think  that  the  Lord  should  call  unto  me  as  he  did  call  Abra- 
ham to  follow  him.  And  here  I  began  to  have  some  light  let  in 
about  effectual  calling;  and  I  saw  these  things  about  it:  1.  I 
saw  the  first  act  of  calling  was  by  the  command  of  God  in  his 
word ;  2.  That  it  was  by  the  word  of  the  gospel,  or  command 
of  the  gospel,  "  Come  unto  me ;  return  to  me  !  "  3.1  saw  the 
Lord  did  this  effectually,  (1.)  By  letting  in  a  light,  clearly  to 
see  that  he  called  me  in  particular;  (2.)  By  letting  in  the  good- 
ness and  sweetness  of  the  command,  as  well  as  the  truth  of  it. 

4.  This  goodness  and  sweetness  of  the  command  I  saw  in  two 
things  :  (1.)  In  regard  of  the  great  love  of  God  in  the  command, 
for  a  poor  sinner,  thinking  God  cares  not  for  it,  and  hence  would 
not  have  it  come  to  him,  being  so  vile :  O,  the  command  which 
saith.  Yet  return  and  seek,  and  come,  is  exceeding  sweet  love. 
(2.)  In  regard  of  the  end  of  the  command,  which  was  fellow- 
ship with  himself,  that  he  may  be  all  and  do  all :  this  was  sweet. 

5.  I  saw  this  was  not  only  by  a  command,  though  firstly  so, 
but  nextly  by  his  promise;  and  this  promise  I  saw  was  not 
to  be  seen  but  in  the  word :  and  I  saw  all  things  promised  to  such 
a  one  as  comes.  And  hence  I  saw  I  had  no  need  of  search- 
ing God's  election  as  I  did  begin  to  do  in  the  morning,  whether 
he  loves  me  or  no ;  for  I  saw,  (1.)  God  the  Father's  favor  prom- 
ised :  "  Return,  and  I  will  return  to  you."  (2  Chron.  xxxii.) 
(2.)  I  saw  Christ  promised ;  for  we  are  called  to  his  fellow- 
ship, and  are  bid  to  take  him.  (Is.  Iv.  1,  2.)  (3.)  The  Spirit 
promised.  (Prov.  i.)  "  Return,  scorners,  and  I  will  pour  out  my 
Spirit  on  you."  (4.)  Abolishing  all  sin  and  punishments  of  sin. 
(Jer.  iii.  22,  23.)  (5.)  Perseverance  promised.  (John  vi.  37.) 
*'  I  will  in  no  wise  cast  out." 

In  the  beginning  of  the  second  prayer  I  saw  there  was  a  God, 
for  I  saw  things  had  a  being  ;  hence  they  must  have  this  being 


JIEmTATIONS    AXD    SPIRITUAL    KXPERIENCES.  435 

f|-«m  themselves,  or  something  else :  but  those  poor  creatures 

the  moou  a,Kl  stars,  could  not  give  being  to  themselves.  ' 

1  saw  also  how  I  had  embraced  the  lust  of  the  flesh,  the  lust 

t  ^a=  not  only  just  and  righteous  that  the  Lord  should  deny  to 
hear  my  prayers,  but  that  it  was  mercy  he  would  do  so ;  for  what 
greater  judgment  than  to  please  a  lust,  and  leave  me  to  it° 

1  saw  also  the  pride  of  my  heart  in  one  thing  more  I  saw  not 
tl™;^"'  '"  T'^"  T"  P-'^^^'^g  «"'  of  an°apprehensirn  of 
ttth  thir'^^V'''^'  ^  ^"^'"'"'^'^  ^''°''''  o'ters,  and  that  these 
nuth,  that  came  from  me  were  choice  and  excellent,  and  to  be  re- 

c  I  ru,d ',l'  T'""-  ■  ^°'"'  r^'  ''  "<"  ^°^  -'^'^  -  f-'-l^  ™n- 
elseand  bo  L  ^^i^'^'^''^.'"''  ^"'^  '^•°^'«  "'^°  any  man's 
eke,  and  should  hang  down  my  head  in  a  hole,  and  not  lift  it  ud 
to  speak;  which  did  humble  me,  and  show  me  my  vanity  and 

n     fiLf  y  r' '°  ^'  r""^  °°' "«'  ''y  ^"^"^  ^  principle  but 
(1.)  Because  It  was  God's  sweet  truth  I  did  deliver;  (2.)   Be- 
cause It  Avas  God's  command  I  should  deliver  it;   (3  )  That  it 
was  for  the  sake  of  the  Lord  and  his  name  wherefore  I  did  so 
And  here  I  saw  the  Lord  begin,  as  it  were,  to  reflne  me. 

I  concluded  this  day,  1.  With  some  measure  of  faith;  for 
after  prayer  I  left  all  I  prayed  for  unto  God's  rich,  free  grace  And 
hence  I  saw,  (1.)  That  the  Lord  did  take  pleasure  in  such  a  hone 
m  his  mercy ;  (2.)  That  whatsoever  I  or  any  had  pray  dfo  ,Zd 
had  promised,  and  therefore  purposed  to  give ;  and  thence  I 
might  quiet  my  heart  about  God's  secret  ^r^ose  :  2.  With 
resolution,  (1.)  Whatever  God  should  give  me,  to  attribute  it 
unto  grace ;   (2.)  To  walk  in  a  way  of  hfhness  for  the  future 

1  saw  also  that  my  heart  was  ready  to  think,  I  have  prayed 

enough  after  such  a  day  and  such  hopes.     But  I  saw,  (l.f  That 

hough  God  purposeth  mercy,  yet  he  withal  intendeth'the  decree 

tm    he'Tf-  "'■',''  ^^  "^'^^T '  /^-^  H^  ^""  'I'^^'^fo'-e  have  us  pray 
.11  the  thing  be  granted;    3.)   When  the  decree   hath  bi^un 

1^Z"°  7'^'  ^  '''^  "''''  '^l'  "^^  "^'Srees  of  mercy  arise  by  seveia" 
degrees  of  prayer;  as  when  faith  is  begun,  but  it  is  imperfect 
prayer  must  be  continued  still  for  all  the  rest;  as  the  chapped 
ground  opens  still  wider  and  wider,  till  rain  fall.  ^^ 

JVov.  13.     I  was  considering  the  state  of  the  country  by  rea- 

nope  the  Lord  would  relieve  us  : 

rerwl^r^"'/'  '^ '^f  ^""'"^  ^^^  -^''"^  himself  for  his  people,  to 
.edeem  them  from  the  greatest  sin  of  the  world,  then  from  ^ut 
ot  tlK).e  sms  by  which  our  distresses  are  occasioned  now:  (2  ) 
Because  we  are  a  poor,  afflicted  people,  cast  out  of  our  own 


436  MEDITATIONS    AND    SPIRITUAL    EXPERIENCES. 

country,  from  our  friends  and  comforts  there,  and  all  our  sor- 
rows and  suffering  here  are  in  part  by  reason  of  their  cruelty 
and  persecution,  and  that  therefore  the  Lord  will  deliver  if  we 
souo-ht.     O  Lord,  remember  my  sighs  ! 

Nov.  13.  I  saw  a  little  of  God,  and  saw  that  it  was  my  duty  to 
make  him  superior,  and  set  him  up  in  his  highness  above  all  others 
in  my  mijid  and  eye  ;  and  I  saw  I  had,  (L)  Cause  of  wondermg 
at  my  carriage  toward  him,  that^  he  being  so  high,  I  should  neglect 
him.  (2.)  I  saw  I  had  therefore  sinned  against  him,  because  I  had 
set  up  mvself,  or  sin,  or  men  above  the  Lord.  (3.)  I  saw  that  in 
this  did  "appear  one  special  branch  of  the  evil  of  sin,  because 
the  breach  of  God's  law  did  ever  arise  from  the  contempt  of 
the  Lord's  person  and  despising  of  him  and  his  glory,  m  prefer- 
ring vile  things  in  comparison  before  him ;  and  hence  I  slighted 
his^will.  (4.)  I  saw  I  had  reason  to  resolve  that  as  I  had  de- 
spised God,  and  set  up  other  things  and  served  them,  so  to  despise 
myself  and  the  presence  of  all  men  in  comparison  of  him.  (5.) 
The  Lord  made  me  that  night  lie  down  and  be  humbled  in  ray- 
self,  and  exalt  the  Lord  with  some  desires. 

Nov.  14.  On  the  Sabbath  day,  at  night,  after  sermon,  I  saw 
I  had  preached  to  others,  but  had  not  fed  myself.  And  I  seemg 
it  did  arise  from  weakness  of  faith  and  light,  the  Lord  suggested 
the  one  hundred  and  third  psalm  to  me,  "  He  heals  all  thme  m- 
firmities,"  which  quieted  ray  soul  somewhat. 

Nov.  15.  On  my  bed,  in  the  morning,  I  tried  my  heart,  and 
asked  what  would  bear  it  out  if  the  Lord  should  call  me  to 
preach  at  the  lecture  season  again  :  and  I  found  three  thmgs. 
(1.)  My  end  was  to  honor  Christ  Jesus,  and  leave  his  truth  be- 
hind me.  (2.)  My  principle  was  Christ,  in  whom  I  trust-ed. 
For  this  comforted  me  against  the  feeling  of  my  inability.  I 
saw  there  was  an  unknown  fullness  of  the  spirit  and  strength  m 
Christ,  and  that  I  was  not  to  go  out  in  the  strength  of  my  own 
abilities,  though  received  from  Christ,  but  in  the  strength  and 
help  of  Christ  himself  (3.)  Though  what  I  should  do  thus  from 
Christ,  for  Christ,  was  mean  and  poor,  yet  it  should  quiet  me 
that  it  was  the  measure  the  Lord  saw  most  meet  for  me,  and  if 
I  could  do  better  I  would.  (4.)  That  if  the  Lord  did  not  give 
success  to  me,  yet  I  would  mourn  for  God's  people  and  my  own 
unworthiness,  and  quiet  myself  that  I  did  my  duty. 

Nov.  16.  I  felt  my  heart  very  unsavory,  and  I  saw  my  soul 
nothing  but  sin  and  sorrow,  death  and  darkness,  and  in  a  manner 
as  good  as  in  hell.  And  so  I  saw  then  that  nothing  but  free 
grace  could  help  me  out;  and  there  I  did  hang,  and  did  prize 
this  grace  therefore.     But  I  did  question,  it  may  refuse  to  help 


MEDITATIONS    AND    SPIllITUAL    EXPERIENCES.  437 

because  it  is  free.  But  I  saw  it  is  the  pleasure  of  God's  grace 
to  help  all  that  prayed  for  it  and  came  for  it  to  grace.  And  I 
saw  herein  was  part  of  God's  good  pleasure  to  hear  every  prayer, 
and  I  should  look  upon  no  other  secrets  but  this  revealed  will  of 
Christ ;  and  so  I  purposed  ever  to  lie  here.  And  I  saw  depend- 
ence upon  grace  for  all  ever  supposeth  a  deep  abasement  of 
soul  under  a  sense  of  unworthiness. 

Nov.  18.  As  I  was  going  down  my  stairs,  I  thought  if  Paul 
did  so  desire  the  good  of  the  Israelites,  his  countrymen,  his  en- 
emies that  opposed  him,  that  he  could  wish  himself  anathema  for 
them,  much  more  should  I  earnestly  desire  the  good  of  their 
souls  who  had,  under  God,  committed  themselves  to  my  care  and 
charge.  And  so  I  left  them  to  God's  free  grace  to  provide  for 
them.  And  at  night  I  had  doubts,  whether  the  Lord  would  re- 
gard them,  or  no,  though  I  did  resign  them  up  to  him.  But  it 
came  to  my  mind  that  if  God  was  an  idol  god,  then  I  might 
give  them  to  him  in  vain  ;  but  it  was  not  so.  And  hence  I  had 
very  SAveet  persuasion  that  night  that  my  work  herein  was  not 
despised  of  the  Lord. 

Nov.  21.  On  Sabbath  day,  after  preaching,  I  considered  my 
vileness,  that  I  did  not  see  things  by  the  Lord's  light,  nor  was 
persuaded  by  the  Lord's  faith,  nor  quickened  nor  strengthened  by 
the  Lord's  life  and  strength.  So  I  demanded  a  reason  why  the 
Lord  .Jesus  did  not  only  not  outwardly  help,  but  not  inwardly  act. 
I  saw  the  Lord  was  not  in  me,  hence  did  not  work  in  me.  I 
asked  then  why  he  was  not  in  me.  I  saw  my  sin  had  separated 
him  from  me  ;  yet  I  saw  no  sin  could  separate,  if  unbelief  was 
not  added.  If  I  returned  by  faith,  he  would  return  to  me.  Then 
being  ready  to  come,  and  yet  seeing  God's  grace  only  could  draw 
me,  I  demanded  whether  I  should  put  this  honor  on  God's  grace 
to  draw  me,  or  take  it  to  myself  in  coming  by  my  own  strength  ; 
so  I  left  my  soul  with  God's  free  grace.  Yet  I  saw  that  though 
Christ  did  not  act  in  me  in  the  same  measure  as  in  Paul,  who 
said  Christ  did  live  in  him,  yet  I  saw  he  did  act  in  some  meas- 
ure, though  little  ;  (1.)  Because  I  did  desire  the  Lord  to  act  all; 
(2.)  Because  I  mourned  for  want  of  this,  and  loathed  myself  for 
what  I  did  ;  (3.)  Because  I  did  rejoice  if  the  Lord  would  act  me. 
And  the  next  morning  I  saw  the  truth  of  this  in  Paul's  example, 
(2  Cor.  xii.,)  by  the  "  thorn  in  the  flesh,"  to  whom  the  Lord  said, 
"  My  grace,"  in  pardoning,  accepting, "  is  sufficient  for  thee,"  with- 
out thy  enlargements  and  holy  affections. 

Nov.  22.  I  saw  the  Lord,  and  by  faith  did  apprehend  Christ's 
righteousness,  and  did  see  that  I  was  to  make  use  of  Christ's 
37  * 


438  MEDITATIONS    AND    SPIRITUAL    EXPERIENCES. 

righteousness  apprehended  by  faith,  not  only  for  satisfaction  to 
justice,  but  also  to  take  it  as  an  evidence,  unspotted,  of  the  Lord's 
love  toward  me,  to  beget  peace  in  me.  I  saw  I  had  a  long  time 
made  use  of  it  for  satisfaction,  but  not  for  evidence,  and  so  for 
peace.  For  I  saw,  when  I  had  done,  and  the  Lord  had  enabled 
me  to  do  this  and  do  that,  then  my  conscience  was  at  peace,  and 
got  peace  in  that.  But  when  I  wanted  that,  and  apprehended 
Christ's  righteousness  by  faith,  all  that  which  he  hath  done  per- 
fectly, I  did  not  there  find  peace  to  my  conscience  as  having  an 
evidence  of  the  Lord's  favor  and  acceptance.  Whenas  I  saw 
that  if  any  thing  I  did  by  the  help  of  the  Spirit  might  give  me 
evidence,  then  much  more  all  that  which  Christ  did  and  had 
done  perfectly  ought  to  give  me  peace,  and  be  an  evidence  not 
only  of  God's  favor  to  me,  but  of  that  grace  I  want,  (the  want 
of  which  made  me  doubt  of  the  Lord's  love,)  because  all  that 
faith  and  holiness  in  Christ  is  by  faith  made  mine,  and  it  is  as  if 
I  had  done  it.  For  I  saw,  if  I  had  perfect  holiness  in  me,  I 
should  not  doubt  of  the  Lord's  love  to  me  ;  why  now,  when  I  see 
I  have  it  in  Christ  by  faith  ?  So  I  saw  a  threefold  use  of  faith  in 
Christ's  righteousness  :  — 

1.  For  satisfaction  to  divine  justice,  and  making  me  righteous; 

2.  For  evidence  of  God's  favor  to  me  ; 

3.  For  the  honor  of  God,  because  by  that  I  honor  God  infi- 
nitely. 

Nov.  24.  I  felt  over  night  much  darkness  and  unbelief,  and 
saw  that,  if  Satan  had  once  made  us  begin  to  doubt,  he  would 
hold  us  with  doubts  continually,  about  the  being  of  God  and 
truth  of  the  Scriptures.  And  I  saw  the  next  morning  this 
error ;  viz.,  that  I  did  believe  what  the  Lord  spake,  because  I 
saw  it  agreeable  to  my  reason,  and  so  made  that  my  last  resolu- 
tion of  all  doubts.  And  I  began  to  think  how  it  should  be  other- 
wise. So  I  saw  I  was  indeed  to  see  the  things  God  spake,  in 
the  reality  of  them,  and  in  their  agreement  with  reason,  but  not 
to  make  this  the  last  resolution  of  doubts,  though  a  resolution. 
But  then,  when  I  had  seen  things  so  agreeable  to  reason,  yet  to 
look  upon  God's  testimony  of  them  in  Scripture  as  the  last  and 
chief  light  and  ground  of  settlement ;  and  not  to  believe  these 
things  are  true,  because  I  see  they  are  true,  but  to  believe  the 
Lord  sees  more  clearly  than  I ;  and  he  knowing  them  to  be  so, 
I  see  them  so,  and  believe  them  upon  his  testimony,  much  more. 
For  if  I  believe  any  thing  to  be  true  because  I  see  it  so,  much 
more  because  God  saith  it,  who  sees  it  better,  and  whose  word 
stakes  me  down,  and  confirms  me  in  it. 


MEDITATIONS    AND    SPIRITUAL    EXPERIENCES.  439 

Dec.  4.  I  felt  a  wonderful  cloud  of  darkness  and  atheism 
over  ray  head,  and  unbelief,  and  my  weakness  to  see  or  believe 
God.     But  I  saw  that  the  Lord's  ends  might  be  these  three  :  — 

(1.)  By  withdrawing  the  Spirit  of  light,  to  give  me  a  greater 
measure  of  it  than  ever  I  have  had  before.;  to  give  me  a  greater 
fullness  by  praying  for  more ;  (2.)  To  humble  me  for  my  con- 
fidence in  my  light  and  knowledge  past,  and  in  speaking  so 
much  with  so  little  light,  who  knew  so  little  ;  (3.)  To  heal  this 
wound  of  secret  atheism  and  unbelief,  which  was  but  skinned 
over  before.  I  saw  all  this  was  infinite  love  and  mei'cy  ;  yet  I 
saw  this  condition  was  a  deep  and  deadly  misery ;  and  I  saw 
I  should  be  vile  indeed,  if  I  did  not  mourn  bitterly  under  it ; 
for  if  I  was  only  under  the  misery  of  affliction,  the  Lord  would 
be  displeased  and  count  himself  neglected  if  I  did  not  cry,  much 
more  if  I  should  not  cry  under  the  power  of  my  sins.  This  was 
on  Saturday  night. 

I  also  saw  a  vast  difference  between  knowing  things  by  reason 
and  discourse,  and  by  faith,  or  the  spirit  of  faith.  For,  by  dis- 
course, (1.)  I  saw  that  a  thing  was  so.  A  man's  discourse  about 
spiritual  things  is  like  a  philosopher's  discourse  about  the  inward 
forms  of  things,  which  they  see  not,  yet  see  that  they  be  ;  but 
by  the  light  of  the  spirit  of  faith  I  see  the  thing  presented  as  it 
is.  I  have  seen  a  God  by  reason,  and  never  been  amazed  at 
God  thus  apprehended ;  but  I  have  seen  God  himself,  and  been 
ravished  to  behold  him.  And  here  I  saw  what  the  meaning  of 
Christ's  speech  is,  (John  xiv.,)  "  The  world  knows  not  the  Spirit," 
and  hence  "  can  not  receive  him  ;  "  viz.,  that  it  is  such  a  Spirit 
as  gives  such  glimpses  of  God's  glory  and  of  Christ,  as  though 
it  departs,  yet  they  know  it  so  good  as  that  they  long  for  it  again, 
because  they  know  it.  And  here  I  saw  the  meaning  of  that  in 
Job,  "  There  is  a  spirit  in  man,"  that  is,  reason  ;  '*  but  the  inspi- 
ration of  the  Almighty  gives  understanding,"  that  is,  this  spirit 
of  faith. 

Dec.  9.  On  Thursday  morning,  in  my  bed,  after  my  Wednes- 
day's sermon,  (L)  I  saw  the  pride  of  my  heart  acting  thus  ;  that 
when  I  had  done  public  work,  my  heart  would  presently  look 
out  and  inquire  wherein  I  had  done  well  or  ill.  And  I  saw  I 
rejoiced  in  that  as  well  done  which  pleased  man,  and  that  as 
done  amiss  which  might  not  be'  so  glorious  in  the  eyes  of  man. 
Hereupon  I  saw  my  vileness,  to  make  men's  opinions  my  rule  ; 
but  then  I  saw  my  rule  to  be  this,  viz.,  to  see  what  good  I  had 
done,  and  give  the  Lord  the  glory ;  and  to  consider  what  sin  I 
had  committed,  and  to  mourn  for  that.  (2.)  Here  I  saw  a 
deceit,  viz.,  to  preach  and  pray,  to  stir  up  spiritual  affections, 


440  MEDITATIONS    AND    SPIRITUAL    EXPERIENCES. 

because  I  saw  it  did  beget  commendations  ;  hence  preached  terror 
and  comfort  (though  false)  to  beget  affection.  I  saw  also,  upon 
enlargements,  I  was  apt  to  be  somewhat  in  mine  own  eyes,  where- 
as my  rule  is,  to  be  more  vile  than  any  man  in  my  own  eyes, 
and  that  daily.  •        i,      t 

Dec.  10.  I  began  to  be  troubled  for  my  sin  of  passion  ;  but  i 
saw  my  heart  did  work  thus :  (1.)  It  was  troubled  for  the  shame 
and  horror  of  sin ;  (2.)  Purposed  ;  (3.)  Went  to  Christ  for  strength 
that  I  might  do  so  no  more,  and  so  was  quieted.  Whereas  I 
saw  it  was^my  duty,  (1.)  To  get  my  soul  deeply  loaden  with  the 
sin,  as  sin  ;  (2.)  To  come  unto  Christ,  and  get  his  blood  to  give 
me  peace  unspeakable.  Now,  in  musing  on  this,  I  saw  how 
little  repentance  there  was  in  the  world,  and  how  many  sins  I  had 
still  to  repent  of.  For  I  saw  that  most  men  had  their  peace 
after  sin,  either  by  forgetfulness  of  it  wholly,  and  so  had  then- 
sorrows  now  and  then  ;  or  else  they  did  but  skin  over  their  wound 
with  some  general  hope  of  mercy  and  grace,  without  sweet  peace 
in  Christ's  blood.  And  hence  my  heart  was  very  glad  for  this 
light,  in  seeing  this  general  wound. 

I  saw  here  also  the  reason  why  men  given  to  passion  are  so 
frequently  overcome  by  it ;  because  of  all  other  sins  they  have 
many  secret  excuses  and  extenuations  for  it ;  as  the  suddenness  of 
it,  and  it  is  that  I  delight  not  in,  and  my  heart  is  sad  for  it  after- 
ward, and  godly  men  may  fall  into  it. 

I  saw  also  there  was  all  reason  why  I  should  cleave  to  the 
Lord.  1.  Because  all  my  good  was  from  him  in  times  of  peace. 
2.  Because  he  was  my  only  support  in  time  of  trouble.  3.  He 
alone  was  sufficient,  when  after  life  all  troubles  should  end.  4.  I 
began  to  see  how  good  his  will  was  in  all,  and  that  even  when 
it  crossed  me  I  should  be  pleased  with  it. 

I  also  began  to  feel  God  in  fire,  meat,  every  providence,  and 
that  God's  many  providences  and  creatures  are  but  his  hands 
and  fingers,  whereby  he  takes  hold  of  me,  etc. 

Dec.  11.  On  Saturday,  at  night,  I  was  stirred  up  to  pray  for 
the  Spirit ;  not  only  for  particular  graces  of  it,  but  for  the  Spirit 
itself.     The  ground  of  this  my  prayer  was,  — 

(1.)  Because  I  feU  an  absence  of  the  Spirit  exceeding  much. 
I  found  I  was  sensual  and  carnal,  and  carried  and  acted  by  my 
own  spirit  in  every  thing.  However,  I  felt  a  little  of  God's 
Spirit  smoking  forth  in  some  weak  desires  after  it ;  I  felt  not  the 
power  of  it,  according  as  Paul  did,  bound  by  it,  led  with  it.  (Acts 
i.)  "Power  from  on  high."  (2.)  Because  I  saw  this  the  next 
and  surest  way  to  have  all  the  graces  of  the  Spirit ;  to  have  all 
the  impressions  of  this  seal,  by  having  the  seal  itself.     Whereas 


MEDITATIONS    AND    SPIRITUAL    EXPERIENCES.  441 

if  I  wrought  for  one  particular  grace  without  this,  it  was  far  about. 
(3.)  Because  the  Spirit  can  heal,  help,  quicken,  humble,  suddenly 
and  easily.  Whereas  otherwise  I  may  be  long  before  I  can  see. 
(4.)  Because  it  works  grace  and  life  effectually.  My  own  spirit, 
and  light,  and  affection  may  deceive  me  when  they  act;  but 
this  can  not.  (5.)  Because  it  works  grace  eternally,  as  itself  is 
eternal. 

I  also  here  saw  two  great  hinderances  for  me  in  getting  this 
Spirit:  (1.)  I  contented  myself  with  a  little  measure  of  it,  and 
so  set  down ;  (2.)  I  thought  God  w^ould  not  give  more,  and 
hence  I  ought  to  rest  without  seeking  after  more. 

Here  also  fell  in  two  questions:  Quest.  1.  Whether,  when 
a  Christian  feels  a  want  of  the  light  of  life  and  faith  of  the  Spirit, 
he  should  only  humble  himself  for  the  want  of  them,  and  do 
nothing  in  way  of  meditation  and  stirring  up  his  heart  to  see 
and  do,  or  stir  up  that  ability  he  had  to  see,  and  live,  and  do. 
For  I  saw  this,  that  when  a  man  finds  a  loss  of  God,  either  he 
is  wholly  in  the  dark,  and  can  not  see  him ;  or  else  Satan  and  his 
own  natural  abilities  will  be  working  and  casting  in  light,  that  so 
a  man  might  be  contented  with  that  and  seek  no  farther  for  the 
Spirit  of  hght,  nor  feel  such  a  need  of  it ;  Satan  and  nature  by 
their  work  will  prevent  the  Lord's. 

Ans.  To  this  I  saw,  (1.)  That  the  Scripture  bids  me  meditate 
and  use  all  means  for  the  Spirit,  and  therefore  not  to  confine  my- 
self to  that  one  means  only,  of  being  humbled  for  the  want  of  the 
Spirit.  (2.)  That  the  rule  here  is,  We  must  use  all  means,  but 
trust  to  the  Spirit  to  give  a  blessing  by  them,  depend  only,  and 
wait  only  for  the  light  of  God  in  the  use  of  means. 

Quest.  2.  Whether  it  was  a  duty,  or  an  error,  to  pray  and 
look  for  the  fullness  of  the  Spirit  in  me,  w^ithout  coming  by  faith 
out  of  myself,  and  so  finding  and  feeling  the  fullness  of  the  Spirit 
out  of  me  in  Christ ;  and  whether  I  might  not  be  mistaken,  and 
think  I  was  empty  of  the  Spirit,  because  I  did  not  feel  it  in  me, 
when  haply  of  the  time  when  I  am  most  empty,  I  might  be  most 
full,  by  faith  in  Christ ;  and  whether  the  fullness  of  the  Spirit 
in  the  apostles  was  not  chiefly  a  power  of  the  Spirit,  giving  them 
a  subsistence  out  of  themselves  in  Christ,  in  whom  their  life  and 
joy  was ;  seeing  that  Paul  oft  complains  of  his  sin,  and  insuf- 
ficiency and  inability  to  think  or  speak. 

Ans.  Here  I  saw  these  things :  1.  That  Christ  had  all 
fullness,  and  so  all  fullness  of  the  Spirit.  2.  That  all  that  full- 
ness which  I  did  want  in  myself  was  in  Christ,  for  his  people,  not 
for  himseff.    He  had  perfect  knowledge,  and  grace,  and  righteous- 


442  MEDITATIONS    AND    SPIRITUAL    EXPERIENCES. 

ness ;  not  only  that  by  it  he  might  virtually  make  me  see  and  be 
righteous,  but  that  it  might  be  mine.  3.  I  saw  it  my  duty 
therefore,  out  of  sense  of  my  emptiness,  to  go  unto  Christ,  and 
possess  and  enjoy  all  that  fullness  that  is  in  him,  as  mine  own ; 
and  to  be  as  much  filled  with  that,  and  to  rejoice  as  much  in  that, . 
as  if  I  had  it  in  myself,  because  it  is  for  me  in  Christ,  and  my 
own  there.  4.  I  saw,  when  I  did  thus,  then  I  was  full  of  the 
Spirit ;  and  that  I  was  now  as  a  fish  that  is  got  from  the  shore  to 
the  sea,  where  it  hath  all  fullness  of  waters  to  move  in ;  and  so  I 
saw  faith  did  first  fill  me,  and  should  first  fill  me.  When  I  was 
most  empty,  then  by  faith  I  was  most  full.  5.  I  saw  this  was 
the  way  to  be  filled  with  the  Spirit,  to  my  feeling  within  me. 
Stephen  was  full  of  faith,  and  then  of  the  Holy  Ghost.  (1.)  Be- 
cause this  made  me  most  empty,  and  so  most  fit  for  the  Spirit  to 
work  in.  (2.)  Because  this  finding  of  the  treasure  of  all  grace 
in  this  field  of  Christ  did  beget  strength,  joy,  glory,  and  so  made 
graces  alive.  (3.)  Because  I  should  glory  more  in  what  I  re- 
ceive from  Christ,  than  in  that  fullness  which  is  in  Christ,  the 
fountain  of  all  his  glory  and  my  good  and  glory,  if  I  should  first 
receive  the  Spirit  from  him,  without  finding,  and  filling  and 
drinking  in  of  that  Spirit  which  is  in  him.  6.  I  saw  a  need 
for  the  Lord  to  this  end  to  do  two  things  :  (1.)  To  stablish  me  in 
Christ,  and  settle  me  there,  and  give  me  a  being  there.  (2.)  To 
give  me  a  certainty  that  all  this  was  mine ;  for  I  saw  this  only 
would  fill  my  heart  and  soul. 

The  conclusion  of  all  was,  I  was  resolved  to  pray  for  the 
Spirit,  and  not  to  give  the  Lord  over  for  it. 

Dec.  18.  I  saw  it  my  duty  so  to  lament  my  sin,  as  that  my 
sorrow  should  swallow  up  all  the  joy  I  took  in  any  thing  in 
this  world.  And  here  I  remembered  what  it  was  to  afflict  one's 
soul,  viz.,  to  make  sin  as  bitter  as  affliction,  and  to  make  it  my 
affliction. 

Dec.  20.  I  saw  my  evil,  (1.)  That  I  had  much  ado  to  see  my 
sin  ;  (2.)  But  much  more  difficult  was  it  to  mourn  for  it,  as  my 
death,  and  to  be  in  travail  with  it,  and  in  pangs  and  sorrows  for 
it,  that  I  might  be  delivered  out  of  it. 

I  saw  also  on  the  Sabbath,  viz.,  the  day  before,  December 
20,  how  my  heart  gathered  evil  in  every  place,  as  Ps.  Ivii.  And 
it  gathered,  either,  (1.)  Carnal  content,  or,  (2.)  Discontent,  by 
striking  upon  external  objects. 

Dec.  21.  I  saw  that  man  was  an  infinite  kind  of  evil  when 
he  is  crossed ;  as  in  hell,  there  he  blasphemes  because  crossed. 
And  hence  men's  sins  lie  hid,  because  not  crossed. 


MEDITATIONS    AND    SPIRITUAL    EXPERIENCES.  443 

I  saw  also  the  deceit  of  man's  heart ;  which  when  it  is  very 
bad,  then  it  begins  to  seek  to  be  very  good ;  if  it  have  and  ^eel 
any  good,  it  grows  full,  and  lifted  up,  and  loose. 

Dec.  27.  God  humbled  me  in  some  measure :  (1.)  Makino-  me 
see  how  I  deserved  death,  and  nothing  but  eternal  death,°and 
that  It  belonged  to  me  as  my  due,  which  made  me  wonder  I  had 
any  mercy;  (2.)  Making  me  desirous  to  feel  sin  the  greatest 
evil,  and  to  prize  deliverance  from  it  as  out  of  hell. 

I  saw  also,  (1.)  How  miserable  I  was  if  I  had  no  favor  •  (2  ) 
How  precious  his  favor  was;  (3.)  How  exceeding  precious 
Christ  was,  by  whom  I  came  to  have  all  favor;  and  how  pre- 
cious his  blood  was,  so  as  I  desired  to  rejoice  in  nothing  but  in 


THE 


CLEAR  SUxA^SHL\E  OF  THE  GOSPEL 


BREAKIXa   FORTH    TPOX   THE 


INDIANS    IN    NEW   ENGLAND 

OB, 

AN    HISTORICAL    NARRATION 


GODS  WOXDERFUL  WORKINGS  UPON  srXDRY  OF  THE  INDIANS,  BOTH  CHIEF 

GOVERNORS  AND  COMMON  PEOPLE,  IN  BRINGING  THEM  TO  A  WILLEN^G 

AND  DESIRED  SUBMISSION   TO  THE  ORDINANCES  OF  THE  GOSPEL, 

AND    FRAMING    THEIR    HEARTS    TO    AN   EARNEST    INQUIRY 

AFTER  THE  KNOWLEDGE  OF   GOD  THE  FATHER,  AND 

OF  JESUS  CHRIST,  THE  SAVIOUR  OF  THE  WORLD.         ~ 


BY 

THOMAS    SHEPARH, 

MINISTER  OK  THE  GOSPEL  OF  JESUS  CHRIST  AT  CAMBRIDGE,  IK  SEW  E-VGLAXD. 


BOSTON: 

DOCTRINAL  TRACT  AXD   BOOK   SOCIETY. 

TOL.  HI.  38  18   5    3. 


TO    THE    RIGHT    HONORABLE 


THE    LORDS    AND    COMMONS 


ASSEMBLED  IN  HIGH  COURT  OF  PARLIAMENT. 


Right  Honorable  :  These  few  sheets  present  unto  your 
view  a  short  but  welcome  discourse  of  the  visitations  of  the 
Most  High  upon  the  saddest  spectacles  of  degeneracy  upon 
earth  —  the  poor  Indian  people.  The  distance  of  place  (if  our 
spirits  be  right)  will  be  no  lessening  of  the  mercy,  nor  of  our 
thankfulness,  that  Christ  is  glorified ;  that  the  gospel  doth  any 
where  find  footing  and  success,  is  a  mercy  as  well  worthy  the 
praise  of  the  saints  on  earth  as  the  joy  of  the  angels  in  heaven. 
The  report  of  this  mercy  is  first  made  to  you,  who  are  the  rep- 
resentative of  this  nation,  that  in  you  England  might  be  stirred 
up  to  be  rejoicers  in,  and  advancers  of,  these  promising  begin- 
nings ;  and  because  to  you  an  account  is  first  due  of  the  success 
of  the  gospel  in  those  dark  corners  of  the  world  which  have 
been  so  much  enlightened  by  your  favor,  enlivened  by  your 
resolutions,  encouraged  by  your  forepast  endeavors  for  God,  and 
hope  still  being  parts  of  yourselves,  to  be  further  strengthened 
by  your  benign  aspects  and  bountiful  influences  on  them. 

The  present  troubles  have  not  so  far  obliterated  and  worn  out 
the  sad  impressions  which  former  times  have  made  upon  our 
spirits,  but  we  can  sadly  remember  those  destructive  designs 
which  were  on  foot,  and  carried  on  for  the  introduction  of 
so  great  evils,  both  in  church  and  state ;  in  order  to  which  it 
was  the  endeavor  of  the  contrivers  and  promoters  of  those  de- 

447 


448  TO    THE    HIGH    COURT    OF    PARLIAMENT. 

signs  to  waste  the  number  of  the  godlj,  as  those  who  would 
never  be  brought  to  comply  in  such  destructive  enterprises ; 
which  was  attempted  by  banishing  and  forcing  some  abroad,  by 
burdening  and  afflicting  all  at  home.  Among  those  who  tasted 
of  the  first,  I  say  not  the  worst  sort  of  their  cruelty,  were  those 
our  brethren,  who,  to  enjoy  the  liberties  of  the  gospel,  were 
content  to  sit  down,  and  pitch  their  tents  in  the  utmost  parts  of 
the  earth,  hoping  that  there  they  might  be  out  of  the  reach  of 
their  malice,  as  they  were  assured  they  were  beyond  the  bounds 
of  their  love. 

God,  who  doth  often  make  man's  evil  of  sin  serviceable  to  the 
advancement  of  the  riches  of  his  own  grace  ;  the  most  horrid 
act  that  ever  was  done  by  the  sons  of  men  —  the  murder  of 
Christ  —  God  made  serviceable  to  the  highest  purposes  of  grace 
and  mercy  that  came  upon  his  breast ;  that  God  doth  show  that 
he  had  merciful  ends  in  this  their  malicious  purpose,  as  he 
suffered  Paul  to  be  cast  into  prison  to  convert  the  jailer,  to  be 
shipwrecked  at  Melita,  to  preach  to  the  barbarous,  so  he  suf- 
fered their  way  to  be  stopped  up  here,  (Acts  xvi.  33, 34 ;  xxviii. 
1,  2,)  and  their  persons  to  be  banished  hence,  that  he  might 
open  a  passage  for  them  in  the  wilderness,  and  make  them  in- 
struments to  draw  souls  to  him,  who  had  been  so  long  estranged 
from  him. 

It  was  the  end  of  the  adversary  to  suppress,  but  God's  to  prop- 
agate the  gospel ;  theirs  to  smother  and  put  out  the  light, 
God's  to  communicate  and  disperse  it  to  the  utmost  corners  of 
the  earth  ;  that  one  saith  of  Paul,*  his  blindness  gave  light 
to  the  whole  world,  so  we  hope  God  will  make  their  distance  and 
estrangedness  from  us  a  means  of  bringing  many  near  and  into 
acquaintance  with  him. 

Indeed,  a  long  time  it  was  before  God  let  them  see  any  further 
end  of  their  coming  over  than  to  preserve  their  consciences, 
cherish  their  graces,  provide  for  their  sustenance  ;  but  when 
providences  invited  their  return,  he  let  them  know  it  was  for 
some  further  errand  that  he  brought  them  hither,  giving  them 

*  Csecitas  Pauli  totius  orbis  illuminatio.     (Acts  ix.  9.) 


TO    THE    HIGH    COURT    OF    PAPwLIAMEXT.  449 

some  bunches  of  grapes,  some  clusters  of  figs,  in  earnest  of  a 
prosperous  success  of  their  endeavors  upon  those  poor  outcasts. 
(Ps.  ii.  8.  Is.  Iv.  10-12  ;  xi.  9,  10.  Luke  x.  1.)  The  utmost 
ends  of  the  earth  are  designed  and  promised  to  be  in  time  the 
possessions  of  Christ ;  and  he  sends  his  ministers  into  every 
place  where  he  himself  intends  to  come  and  take  possession. 
Where  the  ministry  is  the  harbinger  and  goes'  before,  Christ  and 
grace  will  certainly  follow  after. 

This  little  we  see  is  something  in  hand,  to  earnest  to  us  those 
things  which  are  in  hope  ;  something  in  possession,  to  assure  us 
of  the  rest  in  promise,  when  the  ends  of  the  earth  shall  see  his 
glory,  and  the  kingdoms  of  the  world  shall  become  the  kingdoms 
of  the  Lord  and  his  Christ,  when  he  shall  have  dominion  from 
sea  to  sea,  and  they  that  dwell  in  the  wilderness  shall  bow  be- 
fore him.  (Ps.  xxii.  27.  Rev.  xi.  15.  Ps.  Ixxii.  8-11.)  And 
if  the  dawn  of  the  morning  be  so  delightful,  what  will  the  clear 
day  be  ?  If  the  first  fruits  be  so  precious,  what  will  the  whole 
harvest  be  ?  If  some  beginnings  be  so  full  of  joy,  what  will  it 
be  when  God  shall  perform  his  whole  work,  when  the  whole 
earth  shall  be  full  of  the  knowledge  of  the  Lord,  as  the  waters 
cover  the  sea,  (Is.  xi.  9,  10,)  and  east  and  west  shall  sing  together 
the  song  of  the  Lamb  ? 

In  order  to  this,  what  doth  God  require  of  us,  but  that  we 
should  strengthen  the  hands  and  encourage  the  hearts  of  those 
who  are  at  work  for  him,  conflicting  with  difficulties,  and  wres- 
tling with  discouragements,  to  spread  the  gospel,  and,  in  that,  the 
fame  and  honor  of  this  nation,  to  the  utmost  ends  of  the  earth  ? 
It  was  the  design  of  your  enemies  to  make  them  little ;  let  it  be 
your  endeavor  to  make  them  great;  their  greatness  is  your 
strength.  Their  enemies  threatened  their  hands  should  reach 
them  for  evil ;  God  disappointed  them  ;  and  let  your  hands 
reach  them  now  for  good.  There  is  enough  in  them  to  speak 
them  fit  objects  of  your  encouragement.  They  are  men  of  choice 
spirits,  not  frighted  with  dangers,  softened  with  allurements,  nor 
discouraged  with  difficulties,  preparing  the  way  of  the  Lord  in 
those  unpassable  places  of  the  earth,  dealing  with  such  whom 
38* 


450  TO    THE    HIGH    COURT    OF   PARLIAMENT. 

tliey  are  to  make  men,  before  they  can  make  them  Christians. 
They  are  such  who  are  impressed  for  your  service  in  the  service 
of  Christ,  can  stand  alone,  but  desire  to  have  dependence  on  you. 
They  fear  not  the  malice  of  their  enemies,  but  desire  the  coun- 
tenance and  encour^ageraent  of  their  friends.  And  shall  your 
honors,  in  consideration  of  their  former  suffering,  their  present 
service  and  real  (leservings,  help  the  day  of  small  things  among 
them,  —  shall  you  interest  them  in  your  assistances,  as  you  are 
interested  in  their  affections,  —  you  will,  thereby,  not  only  further 
these  beginnings  of  God  by  encouraging  their  hearts  and  strength- 
ening their  hands  to  work  for  him,  but  also  (as  we  humbly,  con- 
ceive) much  add  to  the  comfort  of  your  own  accounts  in  the  day 
of  the  Lord,  and  lay  greater  obligations  on  them  yet  more  to 
pray  for  you,  to  promote  your  councils,  and  together  with  us 
your  unworthy  servants  to  write  down  themselves, 

Your  humbly  devoted  in  the  service  of  the  gospel, 

Stephen  Marshall,  Sid.  Sympson, 

Jeremy  Whitaker,  William  Carter, 

Edm.  Calamy,  Tho.  Goodwin, 

William  Greenhill,  Tho.  Case, 

John  Downam,  Simon  Ashe, 

Philip  Nye,  Samuel  Bolton. 


T  O 


THE  GODLY  AND  WELL-AFFECTED 

OF  THIS   KINGDOM  OF   ENGLAND  WHO    PllAY  FOR 
AND    REJOICE    IN,    THE    THRIVINGS    OF    THE      ' 
GOSPEL  OF  OUR  LORD  JESUS   CHRIST 


Christian  Reader:      If   ever    thou    hadst   experience   of 
this   day  of  power,  these  visitations  of  Christ  upon  thine  own 
spirit,  I  suppose  thee  to  be  one  who  hast  embarked  many  pray- 
ers for  the  success  of  the  gospel  in  those  dark   corners  of  the 
earth,  to  strengthen  thy  faith,  enlarge  thy  heart,  and  assure  thy 
soul  that  God  is  a  God  hearing  prayers.     An  account  is  here 
given  to  thee  of  the  conquests  of  the  Lord  Jesus  Christ  upon 
these  poor  outcasts,  who  have  thus  long  been   estranged  from 
him,  spilt  like  water  upon  the  ground,  and  none  to  gather  them. 
Formerly  thou  hadst  the  daybreak,  some  dawnings  of  lio-ht  after 
a  long  and  black  night  of  darkness ;  here  thou  seestthe  Tun  is  up, 
which  we  hope  will  rejoice  like  the  strong  man  to  run  its  race 
scattering  those  thick  clouds  of  darkness,  and  shinino-  brighter 
and  brighter,  till  it  come  to  a  perfect  day.     These  }ew  sheets 
give  thee  some  footing  for  such  thoughts,  and  some  further  en- 
couragements to  wait  and  pray  for  the  accomplishment  of  such 
things.     Here  thou  mayest  see  the  ministry  is  precious,  the  feet 
of  them  who  bring  glad  tidings  beautiful,  ordinances  desired,  the 
word   frequented   and  attended,  the   Spirit  also  going  forth  in 
power,  and  efficacy  with  it,  in  awakening  and  humblin-  of  them 
drawing  forth  those  affections  of  sorrow,  and  expressions  of  tears' 
in  abundance,  which  no  tortures  or  extremities  were  ever  ob- 
served to  force  from  them,  with  lamenting.     AYe  read  here  their 
leaving  of  sin;  they  forsake  their  former  evil  ways,  and  set  up 
fences  never  to  return,  by  making  laws  for  the  punishment  of 

451 


452         TO  THE  GODLY  AND  WELL-AFFECTED. 

those  sins  whereby  thej  have  lived,  and  to  which  they  have  been 
so  much  addicted.     They  set  up  prayers  in  their  families  morn- 
ing and  evening,  and  are  in  earnest  in  them  ;  and  with  more  af- 
fection they  crave  God's  blessing  upon  a  little  parched  corn,  and 
Indian  stalks,  than  many  of  us  do  upon  our  greatest  plenty  and 
abundance.     They  rest  on  the  Lord's  day,  and  make  laws  for 
the  observance  of  it,  wherein   they  meet   together  to   pray  and 
instruct  one  another  in  the  things  of  God,  which  have  been  com- 
municated to  them.     They  renounce  their  diaboHcal  charms  and 
charmers,  and  many  of  those  who  were  practitioners  in  these  sinful 
and  soul-undoing  arts,  being  made  naked,  convinced  and  ashamed 
of  their  evil,  forsake  their  way,  and  betake  themselves  to  prayer, 
preferring  the  Christian  charm  before  their  diabolical  spells  ;  here- 
in God  making  good  that  promise,  (Zeph.  ii.  11,)  "I  will  famish 
all  the  gods  of  the  earth  ; "   (which  he  doth  by  withdrawing  the 
worshipers,  and  throwing  contempt  upon    the  worship  ;)  "  and 
men  shall  worship  me  alone,  every  one  from  his   place,  even  all 
the  isles  of  the  heathens." 

All  these  are  hopeful  presages  that  God  is   going  out  in  his 
power  and  grace  to  conquer  a  people  to  himself ;  that  he  begins  to 
cast  an  owning  look  on  them,  whom  he  hath  so  long  neglected 
and  despised.     And  indeed  God   may  well  seek  out  for  other 
ground  to  sow  the  seed  of  his  ordinances  upon,  seeing  the  ground 
where  it  hath  been  sown  hath  brought  forth  no  better  fruit  to 
him ;  he  may  well  bespeak  another  people  to  himself,  seeing  he 
finds  no  better  entertainment  among  the  people  he  hath  espoused 
to  him ;  and  that  by  so  many  mercies,  privileges,  endearments, 
and  engagements.     We  have  as  many  sad   symptoms  of  a  de- 
clining as  those  poor  outcasts  have  had  presages  of  a  rising  sun 
among  them.     The  ordinances  are  as  much  contemned  here   as 
frequented  there  ;  the  ministry  as  much  discouraged  here  as  em- 
braced there  ;  religion  as  much  derided,  the  ways   of  godliness 
as  much  scorned,  here  as  they  can  be  wished  and  desired  there. 
Generally  we  are  sick  of  plenty  ;  we  surfeit  of  our  abundance, 
the  worst  of  surfeits  ;  and  with  our  loathed  manna  and  disdained 
food,  God  is  preparing  them  a  table  in  the  wilderness,  where  our 
satieties  will  be  their  sufficiencies,    our  complaints  their  contents, 


TO    THE    GODLY   AND    WELL-AFFECTED.  453 

our  burdens  their  comforts.  If  lie  can  not  have  an  England 
here,  he  can  have  an  England  there,  and  baptize  and  adopt 
them  into  those  privileges  which  we  have  looked  upon  as  our 
burdens.  We  have  sad  decays  upon  us  ;  we  are  a  revolting 
nation,  a  people  guilty  of  great  defection  from  God.  Some  fall 
from  the  worship  of  God  to  their  old  superstitions,  and  corrupt 
worship,  saying  with  those  in  Jeremy,  "  It  was  better  with  us 
than  now."  Some  fall  from  the  doctrines  of  grace  to  errors, 
some  to  damnable,  others  to  defiling,  some  to  destructive,  others 
to  corruptive  opinions.  Some  fall  from  professed  seeming  holi- 
ness to  sin  and  profaneness,  who,  like  blazing  comets,  did  shine 
bright  for  a  time,  but  after  have  set  in  a  night  of  darkness.  We 
have  many  sad  symptoms  on  us  ;  we  decay  under  all  the  means 
of  nourishment,  are  barren  under  God's  sowings,  dry  under  aU 
the  dews,  droppings  and  showers  of  heaven,  like  that  country 
whereof  historians  speak,  where  drought  causeth  dirt,  and 
showers  cause  dust,  (siccitas  dat  lutum,  imhres  pulverum.) 
And  what  doth  God  threaten  herein  but  to  remove  the  candle- 
sticks, to  take  away  the  gospel,  the  streams  whereof  have  brought 
so  many  ships  laden  with  blessings  to  our  shore  —  that  gospel  un- 
der the  shadow  whereof  we  have  sat  down  and  been  refreshed 
these  many  years  ?  Where  the  power  is  lost,  God  will  not  long 
continue  the  form  ;  where  the  heat  is  gone,  he  will  not  long  con- 
tinue the  light.  The  temple  did  not  preserve  the  Jews  when 
their  hearts  were  the  synagogues  of  Satan,  nor  shall  any  out- 
ward privilege  hold  us  up  w  hen  the  inward  power  is  down  in 
our  spirits.  God  hath  forsaken  other  churches  as  eminent  as 
ever  England  was.  Where  are  the  churches  of  Asia,  once  famous 
for  the  gospel,  for  general  councils,  now  places  for  Zeim  and 
Ochim,  their  habitation  desolate  ?  Where  are  those  ancient 
people  of  the  Jews  who  were  {segulla  micol  hagnamim)  his 
peculiar  and  chosen  people  of  all  nations  ?  They  are  scattered 
abroad  as  a  curse,  and  their  place  knows  them  no  more.  And 
shall  I  tell  you,  God  hath  no  need  of  us  ?  He  can  call  them 
Gnammi,  his  people,  who  were  Lognammi,  not  his  people,  and 
them  beloved  who  were  not  beloved.  Indeed,  he  hath  held  up 
us  as  if  he  had  not  known  where  to  have  another  people,  if  he 


454  TO    THE    GODLY    AND    WELL-AFFECTED. 

should  forsake  us.  We  have  been  a  Goshen  when  others  have 
been  an  Egypt,  a  Canaan  when  others  an  Akeldama,  the  garden 
of  God  when  others  have  been  a  wilderness ;  our  fleece  hath 
been  wet  when  others'  have  been  dry ;  but  know,  God  hath  no 
need  of  us  ;  he  can  want  no  people  if  he  please  to  call ;  if  he 
speak,  all  the  ends  of  the  world  shall  remember  and  turn  unto 
the  Lord,  and  all  the  kindreds  of  the  nations  shall  worship  before 
him.  (Ps.  xxii.  27,  28.  Is.  xi.  9, 10.)  If  he  set  up  his  standard, 
to  him  shall  the  Gentiles  flock,  and  the  earth  shall  be  full  of  the 
knowledge  of  the  Lord,  as  the  waters  cover  the  sea.  It  is  not  for 
need,  but  for  love,  that  God  abides  with  England ;  and  there  is 
nothing  out  of  himself  the  incentive  of  this  love.  (Amat  Deus, 
non  aliU7ide  hoc  habet,  sed  ipse  est  unde  amat.  Aug.)  There  can 
be  no  reason  given  why  God  should  fence  us,  and  suff'er  other 
places  to  lie  waste ;  that  we  should  be  his  garden,  and  other 
places  a  wilderness ;  that  he  should  feed  us  with  the  bread  of 
heaven,  and  suflfer  others  to  starve,  —  men  of  the  same  mold, 
his  offspring  as  well  as  we,  — and  such  (did  he  conquer  to  him- 
self) were  likely  to  do  him  more  service,  bring  him  more  glory, 
than  we  have  done.  We  see  something  here  done  in  order  to 
such  a  work;  our  harvest  is  much  over;  we  see  little  incomes, 
there  we  see  the  fields  are  ripe  for  harvest.  Here  the  ministry  is 
contemned,  there  the  feet  of  them  that  bring  glad  tidings  are 
beautiful.  We  have  outlived  the  power  and  efficacy  of  ordi- 
nances, there  God  goes  forth  with  life  and  power  ;  we  can  out- 
sit the  most  speaking  and  winning  discoveries  of  Christ,  there 
every  notion  breeds  motion  in  them.  The  glory  of  the  Lord  is 
much  departed  from  us,  there  his  rising  is  conspicuous  and  glo- 
rious. The  blind  man  found  it  good  to  be  in  the  way  where 
Christ  came.  And  who  would  be  in  Egypt  when  there  is  light 
in  Goshen  ?  O  that  England  would  be  quickened  by  their 
risings,  and  weep  over  her  own  declinings  !  What  a  wonder  is 
it  that  they  should  do  so  much,  and  we  so  httle ;  that  they  should  be 
men  in  their  infancy,  and  we  such  children  in  our  manhood ;  that 
they  so  active,  we  so  dead.  That  which  was  Hierom's  complaint 
may  be  ours  —  "  O  that  infidelity  should  do  that  which  those  who 
profess  themselves  believers  can  not  do  !  "    We  have  the  light  of 


TO    THE    GODLY   AND    WELL-AFFECTED.  455 

former  times,  but  want  the  heat.  (Heu  !  quod prccstat  injidelitas 
quod  non  prcBstitit  fides.  Ignis  qui  in  parentibus  fuit  calidus 
in  nobis  lucidus.)  Knowledge  abounds  as  the  waters  cover  the 
sea,  but  we  want  the  salt.  We  have  a  form  of  godhness,  but  we 
want  the  power ;  and  it  will  be  small  comfort  should  God  con- 
tinue to  us  the  form,  and  cany  to  others  the  power ;  to  suffer  us 
to  waste  ourselves  with  unnecessary  brangles,  (which  are  the 
sweat  of  the  times,)  and  in  the  mean  to  carry  the  life  and  power 
of  religion  unto  others. 

Let  these  poor  Indians  stand  up,  incentives  to  us,  as  the  apostle 
set  up  the  Gentiles  a  provocation  to  the  Jews.  (Rom.  xi.  14.) 
Who  knows  but  God  gave  life  to  New  England  to  quicken  Old, 
and  hath  warmed  them  that  they  might  heat  us,  raised  them  from 
the  dead  that  they  might  recover  us  from  that  consumption  and 
those  sad  decays  which  are  come  upon  us  ? 

This  small  treatise  is  an  essay  to  that  end  —  an  Indian  sermon  : 
though  you  will  not  hear  us,  possibly,  when  some  rise  from  the 
dead,  you  will  hear  them.  The  main  doctrine  it  preacheth  unto 
all  is  to  value  the  gospel,  prize  the  ministry,  loathe  not  your  man- 
na, surfeit  not  of  your  plenty,  be  thankful  for  mercies,  fruitful 
under  means.  Awake  from  your  slumber,  repair  your  decays, 
redeem  your  time,  improve  the  seasons  of  your  peace,  answer  to' 
calls,  open  to  knocks,  attend  to  whispers,  obey  commands.  You 
have  a  name  you  live,  take  heed  you  be  not  dead.  You  are 
Christians  in  show,  be  so  in  deed ;  lest,  as  you  have  lost  the  power, 
God  take  away  from  you  the  form  also. 

And  you  that  are  ministers,  learn  by  this  not  to  despond,  though 
you  see  not  present  fruit  of  your  labors  ;  though  you  fish  all  night 
and  catch  nothing,  God  hath  a  fullness  of  them  to  perform  \\\ 
his  purposes.  And  the  deepest  degeneracies  and  widest  estrange- 
ments from  God  shall  be  no  bar  or  obstacle  to  the  power  a'^nd 
freeness  of  his  own  grace,  when  that  time  is  come. 

And  you  that  are  merchants,  take  encouragement  from  hence 
to  scatter  the  beams  of  light,  to  spread  and  propagate  the  gospel 
mto  those  dark  corners  of  the  earth  whither  you  traffic :  you 
take  much  from  them;  if  you  can  carry  this  to  them,  you  will 
make  them  an  abundant  recompense. 


456  TO    THE     GODLY    AND    WELL-AFFECTED. 

And  you  that  are  Christians  indeed,  rejoice  to  see  the  curtains 
of  the  tabernacle  enlarged,  the  bounds  of  the  sanctuary  in- 
tended, Christ  advanced,  the  gospel  propagated,  and  souls  saved. 
And  if  ever  the  love  of  God  did  center  in  your  hearts,  if  ever 
the  sense  of  his  goodness  hath  begot  bowels  of  compassion 
in  you,  draw  them  forth  toward  them  whom  God  hath  singled 
out  to  be  the  objects  of  his  grace  and  mercy  ;  lay  out  your  prayers, 
lend  your  assistance  to  carry  on  this  day  of  the  Lord  begun 
among  them.  They  are  not  able  (as  Moses  said)  to  bear  the 
burden  of  that  people  alone,  to  make  provision  for  the  children 
whom  God  hath  given  them,  and  therefore  it  is  requisite  the 
spiritual  community  should  help  to  bear  part  with  them. 

Many  of  the  young  ones  are  given  and  taken  in  to  be  educated 
and  brought  up  in  schools  ;  they  are  naked  and  must  be  clad, 
they  want  all  things  and  must  be  supplied.  The  parents,  also, 
and  many  others,  being  convinced  of  the  evil  of  an  idle  life,  de- 
sire to  be  employed  in  honest  labor  ;  but  they  want  instruments 
and  tools  to  set  them  on  work,  and  cast  garments  to  throw  upon 
those  bodies,  that  their  loins  may  bless  you  whose  souls  Christ  hath 
clothed.  Some  worthy  persons  have  given  much,  and  if  God 
shall  move  the  heart  of  others  to  offer  willingly  toward  the 
building  of  Christ  a  spiritual  temple,  it  will  certainly  remain 
upon  their  account,  when  the  smallest  rewards  from  God  shall  be 
better  than  the  greatest  layings  out  for  God.  But  we  are 
making  a  relation,  not  a  collection.  We  leave  the  whole  to 
your  Christian  consideration,  not  doubting  but  they  who  have 
tasted  of  mercy  from  God  will  be  ready  to  exercise  compassion 
to  others,  and  commend  you  unto  Him  who  gave  himself  for  us, 
that  he  might  redeem  us  from  all  iniquity,  and  purify,  as  well  as 
purchase  unto  himself,  a  peculiar  people,  zealous  of  good  works. 

Stephen  Marshall,  Syd.  Simpson, 

Jeremy  Whitaker,  William  Carter, 

Edm.  Calamy,  Tho.  Goodwin, 

William  Greenhill,  Tho.  Case, 

John  Downam,  Simon  Ashe, 

Philip  Nye,  Samuel  Bolton. 


THE 


CLEAR    SUNSHINE   OF  THE    GOSPEL 

BREAKING   FORTH   UPON   THE   INDIANS 
IN  NEW  ENGLAND. 


^  Much  Honored  and  Dear  Sir  :  That  glorious  and  sudden 
rising  of  Christ  Jesus  upon  our  poor  Indians,  which  began  a  little 
before  you  set  sail  from  these  shores,  hath  not  been  altogether 
clouded  since,  but  rather  broken  out  further  into  more  light  and 
life,  wherewith  the  Most  High  hath  visited  them ;  and  because 
some  may  call  in  question  the  truth  of  the  first  relation,  either 
because  they  may  think  it  too  good  news  to  be  true,  or  because 
some  persons,  maligning  the  good  of  the  country,  are  apt,  as  to 
aggravate  to  the  utmost  any  evil  thing  against  it,  so  to  vilify  and 
extenuate  any  good  thing  in  it;  and  because  yourself  desired  to 
hear  how  far  since  God  hath  carried  on  that  work,  which  your 
own  eyes  saw  here  begun,  I  shall  therefore,  as  faithfully  and  as 
briefly  as  I  can,  give  you  a  true  relation  of  the  progress  of  it, 
which  I  hope  may  be  a  sufficient  confirmation  of  what  hath  been 
published  to  the  world  before,  having  this  as  the  chief  end  in  my 
own  eye,  that  the  precious  saints  and  people  of  God  in  England, 
believing  what  hath  been  and  may  be  reported  to  them  of  °these 
things,  may  help  forward  this  work  together  with  us  by  their 
prayers  and  praises,  as  we  desire  to  do  the  like  for  the  work  of 
Christ  begun  among  them  there.  I  dare  not  speak  too  much, 
nor  what  I  think  about  their  conversion.  I  have  seen  so  much 
falseness  in  that  point  among  many  English,  that  I  am  slow  to 
believe  herein  too  hastily  concerning  these  poor  naked  men  ;  only 
this  is  evident  to  all  honest  hearts  that  dwell  near  them,  and  have 
observed  them,  that  the  work  of  the  Lord  upon  them  (whatever 
it  be)  is  both  unexpected  and  wonderful  in  so  short  a  time.  I 
shall  set  down  things  as  they  are,  and  then  yourself  and  others, 
to  whom  these  may  come,  may  judge  as  you  please  of  them. 
VOL.  III.  39  "  457 


458  THE    CLEAR    SUNSHINE    OF    THE    GOSPEL 

Soon   after   your  departure  hence,  the   awakening  of  these 
Indians  in  our  town  raised  a  great  noise  among  all  the  rest  round 
about  us,  especially  about  Concord  side,  where  the  sachem,  —  an 
inferior  prince, —  (as  I  remember,)  and  one  or  two  more  of  his 
men,  hearing  of  these  things  and  of  the  preaching  of  the  word, 
and  how  it  wrought  among  them  here,  came  therefore  hither  to 
Noonanetum,  (an  Indian  town  so  called,)  to  the  Indian  lecture ; 
and  what  the  Lord  spake  to  his  heart  we  know  not,  only  it  seems 
he  was  so  far  affected  as  that  he  desired  to  become  more  like  to 
the  English,  and  to  cast  off  those  Indian  wild  and  sinful  courses 
they  fo'^merly  lived  in ;  but  when  divers  of  his  men  perceived 
their  sachem's  mind,  they  secretly  opposed  him  herein ;  which 
opposition  being  known,  he  therefore  called  together  his  chief 
men  about  him,  and  made  a  speech  to  this  effect  unto  them,  viz. : 
"  That   they  had  no   reason  at  all  to  oppose  those  courses  the 
Eno-lish  were  now  taking  for  their  good,  for  (saith  he)  all  the 
time  you  have  lived  after  the  Indian  fashion  under  the  power  and 
protection  of  higher  Indian  sachems,  what  did  they  care  for  you  ? 
They  only  sought  their  own  ends  out  of  you,  and  therefore  would 
exact  upon  you,  and  take  away  your  skins,  and  your  kettles,  and 
your  wampum  from  you  at  >their  own  pleasure,  and  this  was  all 
that  they  regarded ;  but  you  may  evidently  see  that  the  English 
mind  no  such  things,  care  for  none  of  your  goods,  but  only  seek 
your  good  and  welfare,  and,  instead  of  taking  away,  are  ready  to 
sive  to  you  ; "  with  many  other  things  I  now  forget,  which  were 
related  by  an  eminent  man  of  that  town  to  me.     What  the  effect 
of  this  speech  was  we  can  tell  no  otherwise  than  as  the  effects 
showed  it :  the  first  thing  was,  the  making  of  certain  laws  for 
their  more  religious  and  civil  government  and  behavior ;  to  the 
makino-  of  which  they  craved  the  assistance  of  one  of  the  chief 
Indians  in  Noonanetum,  a  very  active  Indian,  to  brmg  in  others 
to  the  knowledge  of  God ;  desiring  withal  an  able,  faithful  man 
in  Concord  to  record  and  keep  in  writing  what  they  had  generally 
agreed  upon.     Another   effect  was,   their  desire  of  Mr.  Eliot  s 
(teacher  of  the  church  of  Roxbury,  that  preacheth  to  the  Indians 
in  their  own  language)   coming  up  to  them  to  preach,  as  he 
could  find  time  among  them  ;  and  the  last  effect  was,  tlieir  de- 
sire of  havino-  a  town  given  them  within  the  bounds  of  Concord, 
near  unto  the  English.     This  latter,  when  it  was  propounded  by 
'the  sachem  of  the  place,  he  was  demanded  why  he  desired  a  town 
so  near,  whenas  there  was  more  room  for  them  up  in  the  country. 
To  which  the  sachem  replied,  that  he  therefore  desired  it  because 
he  knew  that  if  the  Indians  dwelt  far  from  the  English,  that  they 
would  not  so  much  care  to  pray,  nor  would  they  be  so  ready  to 


BREAKING  FORTH  UPON  THE  INDIANS.        459 

hear  the  word  of  God,  but  they  would  be  all  one  Indians  still ; 
but  dwelling  near  the  P^nglish,  he  hoped  it  might  be  otherwise 
with  them  then.  The  town,  therefore,  was  granted  them ;  but  it 
seems  that  the  opposition  made  by  some  of  themselves,  more  ma- 
lignantly set  against  these  courses,  hath  kept  them  from  any 
present  settling  down :  and  surely  this  opposition  is  a  special 
linger  of  Satan  resisting  these  budding  beginnings  ;  for  what  more 
hoj)eful  way  of  doing  good  than  by  cohabitation  in  such  towns,  near 
unto  good  examples,  and  such  as  may  be  continually  whetting 
upon  them,  and  dropping  into  them  of  the  things  of  God  ?  What 
greater  means  at  least  to  civUize  them?  as  is  evident  in  the 
Cusco  and  Mexico  Indians,  more  civil  than  any  else  in  this  vast 
continent,  that  we  know  of,  who  were  reduced  by  the  politic  prin- 
ciples of  the  two  great  conquering  princes  of  those  countries  after 
their  long  and  tedious  wars,  from  these  wild  and  w\andering 
courses  of  life,  unto  a  settling  into  particular  towns  and  cities. 
But  I  forbear,  only  to  confirm  the  truth  of  these  things.  I  have 
sent  you  the  orders  agreed  on  at  Concord  by  the  Indians,  under 
the  hand  of  two  faithful  witnesses,  wdio  could  testify  more,  if  need 
were,  of  these  matters.  I  have  sent  you  their  own  copy  and 
their  own  hands  to  it,  which  I  have  here  inserted. 

Conclusions  and  Orders  made  arid  agreed  upon  hy  Divers  Sachems 
and  other  Principal  Men  amongst  the  Indians  at  Concord,  in 
the  End  of  the  Eleventh  Month,  An.  1646. 

1.  That  every  one  that  shall  abuse  themselves  with  wine  or 
strong  liquors  shall  pay  for  every  time  so  abusing  themselves  20s. 

2.  That  there  shall  be  no  more  powwowing  amongst  the  Indians. 
And  if  any  shall  hereafter  powwow,  (powwows  are  witches  or 
sorcerers,  that  cure  by  help  of  the  devil,)  both  he  that  shall 
powwow  and  he  that  shall  procure  him  to  powwow  shall  pay  20s. 
apiece. 

3.  They  do  desire  that  they  may  be  stirred  up  to  seek  after 
God. 

4.  They  desire  they  may  understand  the  wiles  of  Satan,  and 
grow  out  of  love  with  his  suggestions  and  temptations. 

5.-  That  they  may  fall  upon  some  better  course  to  improve  their 
time  than  formerly. 

6.  That  they  may  be  brought  to  the  sight  of  the  sin  of  lying, 
and  whosoever  shall  be  found  faulty  therein  shall  pay  for  the  first 
ofifence  5s.,  the  second  10s.,  the  third  20s. 

7.  Whosoever  shall  steal  any  thing  from  another  shall  restore 
fourfold. 


460  THE    CLEAR    SUNSHINE    OF   THE    GOSrEL 

8.  They  desire  that  no  Indian  hereafter  shall  have  any  more 
but  one  wife. 

9.  They  desire  to  prevent  falling  out  of  Indians  one  with  anoth- 
er, and  that  they  may  live  quietly  one  by  another. 

10.  That  they  may  labor  after  humility,  and  not  be  proud. 

11.  That  when  Indians  do  wrong  one  to  another,  they  may  be 
liable  to  censure  by  fine  or  the  like,  as  the  English  are. 

1 2.  That  they  pay  their  debts  to  the  English. 

13.  That  they  do  observe  the  Lord's  day,  and  whosoever  shall 
profane  it  shall  pay  20s. 

14.  That  there  shall  not  be  allowance  to  pick  lice,  as  formerly, 
and  eat  them,  and  whosoever  shall  offend  in  this  case  shall  pay 
for  every  louse  a  penny. 

15.  They  will  wear  their  hair  comely,  as  the  English  do,  and 
whosoever  shall  offend  herein  shall  pay  5s. 

16.  They  intend  to  reform  themselves  in  their  former  greas- 
ing themselves,  under  the  penalty  of  5s.  for  every  default. 

17.  They  do  also  resolve  to  set  up  prayer  in  their  wigwams, 
(a  wigwam  is  such  a  dwelling  house  as  they  live  in,)  and  to  seek 
to  God  both  before  and  after  meat. 

18.  If  any  commit  the  sin  of  fornication,  being  single  persons, 
the  man  shall  pay  20s.  and  the  woman  10s. 

19.  If  any  man  lie  with  a  beast,  he  shall  die. 

20.  Whosoever  shall  play  at  their  former  games  shall  pay  10s. 

21.  Whosoever  shall  commit  adultery  shall  be  put  to  death. 

22.  Wilful  murder  shall  be  punished  with  death. 

23.  They  shall  not  disguise  themselves  in  their  mournings,  as 
formerly,  nor  shall  they  keep  a  great  noise  by  howling. 

24.  The  old  ceremony  of  the  maid  walking  alone  and  living 
apart  so  many  days,  20s. 

25.  No  Indian  shall  take  an  Englishman's  canoe,  (a  canoe  is  a 
small  boat,)  without  leave,  under  the  penalty  of  5s. 

26.  No  Indian  shall  come  into  any  Englishman's  house  ex- 
cept he  first  knock,  and  this  they  expect  from  the  English. 

27.  Whosoever  beats  his  wife  shall  pay  20s. 

28.  If  any  Indian  shall  fall  out  with  and  beat  another  Indian 
he  shall  pay  20s. 

29.  They  desire  they  may  be  a  town,  and  either  to  dwell  on 
this  side  the  Bear  Swamp,  or  at  the  east  side  of  Mr.  Flint's 
pond. 

Immediately  after  these  things  were  agreed  upon,  most  of  the  In- 
dians of  these  parts  set  up  prayer  morning  and  evening  in  their  fam- 
ilies, and  before  and  after  meat.  They  also  generally  cut  their  hair, 
and  were  more  civil  in  their  carriage  to  the  English  than  formerly. 


BREAKING    FORTH    UPON    THE    INDIANS.  461 

And  they  do  manifest  a  great  willingness  to  conform  themselves 
to  the  civil  fashions  of  the  English.  The  Lord's  day  they  keep 
a  day  of  rest,  and  minister  what  edification  they  can  to  one 
another.  These  former  orders  were  put  into  this  form  by  Cap- 
tain Simon  Willard,  of  Concord,  whom  the  Indians,  with  unani- 
mous consent,  entreated  to  be  their  recorder,  being  very  solicitous 
that  what  they  did  agree  upon  might  be  faithfully  preserved 
without  alteration. 

Simon  Willard. 

Thomas  Flint. 

These  things  thus  wrought  in  a  short  time  about  Concord  side 
I  look  upon  as  fruits  of  the  ministry  of  the  word  ;  for  although 
their  high  esteem  bred  lately  in  them,  especially  the  chief  and 
best  of  the  English,  together  with  that  mean  esteem  many  of 
them  have  of  themselves,  and  therefore  will  call  themselves  some- 
times poor  creatures,  when  they  see  and  hear  of  their  great  dis- 
tance from  others  of  the  English  —  I  say,  although  these  things 
may  be  some  causes  of  making  these  orders  and  walking  in  these 
courses,  yet  the  chief  cause  seems  to  be  the  power  of  the  word, 
which  hath  been  the  chief  cause  of  these  orders  ;  and  therefore  it 
is  that  until  now  of  late  they  never  so  much  as  thought  of  any 
of  these  things. 

I  am  not  able  to  acquaint  you  very  much  from  my  own  eye 
and  ear  witness  of  things,  for  you  know  the  near  relation  between 
me  and  the  fireside  usually  all  winter  time ;  only  I  shall  impart 
two  or  three  things  more  of  what  I  have  heard  and  seen,  and 
the  rest  I  shall  relate  to  you  as  I  have  received  from  faithful 
witnesses,  who  testify  nothing  to  me  by  their  writings  but  what 
is  seen  in  the  open  sun,  and  done  in  the  view  of  all  the  world, 
and  generally  known  to  be  true  of  people  abiding  in  these  parts 
we  live  in. 

As  soon  as  ever  the  fierceness  of  the  winter  was  past,  March 
3,  1647,  I  went  out  to  Noonanetum  to  the  Indian  lecture,  where 
Mr.  Wilson,  Mr.  Allen,  of  Dedham,  Mr.  Dunster,  besides  many 
other  Christians  were  present ;  on  which  day,  perceiving  divers 
of  the  Indian  women  w^ell  affected,  and  considering  that  their 
souls  might  stand  in  need  of  answer  to  their  scruples  as  well  as 
the  men's,  and  yet  because  we  knew  how  unfit  it  was  for  women 
so  much  as  to  ask  questions  publicly  immediately  by  themselves, 
we  did  therefore  desire  them  to  propound  any  questions  they 
would  be  resolved  about,  by  first  acquainting  either  their  hus- 
bands or  the  interpreter  privately  therewith  :  whereupon  we  heard 
two  questions  thus  orderly  propounded,  which  because  they  are 
39* 


462        THE  CLEAR  SUNSHINE  OF  THE  GOSPEL 

first  that  ever  were  propounded  bj  Indian  women  in  such  an 
ordinance,  that  ever  we  heard  of,  and  because  they  may  be  other- 
wise useful,  I  shall  therefore  set  them  down. 

The  first  question  was  propounded  by  the  wife  of  one  Wara- 
pooas,  a  well-affected  Indian,  viz.,  "  whether  (said  she)  do  I  pray 
when  my  husband  prays,  if  I  speak  nothing  as  he  doth,  yet  if  1 
like  what  he  saith,  and  my  heart  goes  with  it ;  "  (for  the  Indians 
will  many  times  pray  with  their  wives,  and  with  their  children 
also,  sometimes  in  the  fields :)  she  therefore,  fearing  lest  prayer 
should  only  be  an  external  action  of  the  lips,  inquired  if  it  might  not 
be  also  an  inward  action  of  the  heart,  if  she  liked  of  what  he  said. 

Tiie  second  question  was  propounded  by  the  wife  of  one  Tother- 
swamp :  her  meaning  in  her  question  (as  we  all  perceived)  was 
this,  viz. :  '•  whether  a  husliand  should  do  well  to  pray  with  his 
wife,  and  yet  continue  in  his  passions,  and  be  angry  with  his 
wife."  But  the  modesty  and  wisdom  of  the  woman  directed 
her  to  do  three  things  in  one,  for  thus  she  spake  to  us,  viz. : 
"  Before  my  husband  did  pray,  he  was  much  angry  and  froward  ; 
but  since  he  hath  begun  to  pray,  he  was  not  angry  so  much, 
but  little  angry  ;  "  wherein,  first,  she  gave  an  honorable  testimony 
of  her  husband,  and  commended  him  for  the  abatement  of  his 
passion.  Secondly,  she  gave  implicitly  a  secret  reproof  for  what 
was  past,  and  for  somewhat  at  present  that  was  amiss.  And 
thirdly,  it  was  intended  by  her  as  a  question  whether  her  hus- 
band should  pray  to  God,  and  yet  continue  in  some  unruly  pas- 
sions ;  but  she  wisely  worded  that,  lest  it  might  reflect  too  much 
upon  him,  although  we  desired  her  to  express  if  that  was  not 
her  meaning. 

At  this  time  (beside  these  questions)  there  were  sundry  others 
propounded  of  very  good  use,  in  all  which  we  saw  the  Lord 
Jesus  leading  them  to  make  narrow  inquiries  into  the  things  of 
God,  that  so  they  might  see  the  reality  of  them.  •  I  have  heard 
few  Christians,  when  they  begin  to  look  toward  God,  make  more 
searching  questions  that  they  might  see  things  really,  and  not 
only  have  a  notion  of  them.  I  forbear  to  mention  any  of  them, 
because  I  forget  the  chief  of  them  ;  only  this  we  took  notice  of 
at  this  day's  meeting,  that  there  was  an  aged  Indian  who  pro- 
posed his  complaint  in  propounding  his  question  concerning  an 
unruly,  disobedient  son  ;  and  "  what  one  should  do  with  him  in 
case  of  obstinacy  and  disobedience,  and  that  will  not  hear  God's 
word,  though  his  father  command  him,  nor  will  not  forsake  his 
drunkenness,  though  his  father  forbid  him ;"  unto  which  there  were 
many  answers  to  set  forth  the  sin  of  disobedience  to  parents, 
which  were  the  more  quickened  and  sharpened  because  we  knew 


BREAKING    FORTH    UPON    THE    INDIANS.  463 

that  this  rebellious  son,  whom  the  old  man  meant,  was  by  God's 
providence  present  at  this  lecture.  Mr.  "Wilson  was  much  en- 
larged, and  spake  so  terribly,  yet  so  graciously,  as  might  have 
affected  a  heart  not  quite  shut  up,  which  this  young  desperado 
hearing,  (who  well  understood  the  English  tongue,)  instead  of 
humbling  himself  before  the  Lord's  word,  which  touched  his  con- 
science and  condition  so  near,  he  was  filled  with  a  spirit  of 
Satan,  and  as  soon  as  ever  Mr.  Wilson's  speech  was  ended,  he 
brake  out  into  a  loud,  contemptuous  expression.  So  saith  he ; 
which  we  passed  by  without  speaking  again,  leaving  the  word 
with  him,  which  Ave  knew  would  one  day  take  its  effect  one  way 
or  other  upon  him. 

The  latter  end  of  this  year,  Mr.  Wilson,  Mr.  Eliot,  and  my- 
self were  sent  for,  by  those  in  Yarmouth,  to  meet  with  some  other 
elders  of  Plymouth  patent,  to  hear  and  heal  (if  it  were  the  will 
of  Christ)  the  difference  and  sad  breaches  which  have  been  too 
long  time  among  them,  wherein  the  Lord  was  very  merciful  to 
us  and  them  in  binding  them  up  beyond  our  thoughts  in  a  very 
short  time,  in  giving  not  only  that  bruised  church,  but  the  whole 
town  also,  a  hopeful  beginning  of  settled  peace  and  future  quiet- 
ness ;  but  Mr.  Eliot,  as  he  takes  all  other  advantages  of  time, 
so  he  took  this,  of  speaking  with  and  preaching  to  the  poor 
Lidians  in  these  remote  places  about  Cape  Cod,  in  which  jour- 
ney I  shall  acquaint  you  with  what  all  of  us  observed. 

We  first  found  these  Indians  (not  very  far  from  ours)  to  un- 
derstand (but  with  much  difficulty)  the  usual  language  of  those 
in  our  parts,  partly  in  regard  of  the  different  dialect,  which  gen- 
erally varies  in  forty  or  sixty  miles,  and  partly  and  especially  in 
regard  of  their  not  being  accustomed  unto  sacred  language  about 
tiie  holy  things  of  God,  wherein  Mr.  Eliot  excels  any  other  of 
the  English,  that  in  the  Indian  language  about  common  matters 
excel  him.  I  say  therefore,  although  they  did  with  much  diffi- 
culty understand  him,  yet  they  did  understand  him,  although 
by  many  circumlocutions  and  variations  of  speech,  and  the  help 
of  one  or  two  interpreters  which  were  there  present. 

Secondly.  We  observed  much  opposition  against  him,  and  hear- 
ing of  him  at  the  day  appointed,  especially  by  one  of  the  chiefest 
sachems  in  those  parts,  a  man  of  a  fierce,  strong,  and  spurious 
spirit,  whom  the  English,  therefore,  call  by  the  name  Jehu  ;  who, 
although  before  the  day  appointed  for  preaching,  promised  very 
fair  that  he  would  come  and  bring  his  men  with  him ;  yet  that 
very  morning,  when  they  were  to  be  present,  he  sends  out  almost 
all  his  men  to  sea,  pretending  fishing ;  and  therefore,  although  at 
last  he  came  late  himself  to  the  sermon,  yet  his  men  were  absent, 


464        THE  CLEAR  SUNSHINE  OF  THE  GOSPEL 

and  when  he  came  himself,  would  not  seem  to  understand  any 
thing,  although  he  did  understand,  as  some  of  the  Indians  them- 
selves' then  told  us,  when  Mr.  Eliot  by  himself  and  by  them  in- 
quired of  him  if  he  understood  what  was  spoken  ;  yet  he  contin- 
ued hearing  what  was  said  with  a  dogged  look  and  a  discontented 
countenance. 

Thirdly.  Notwithstanding  this  opposition,  we  found  another 
sachem  then  present  willing  to  learn,  and  divers  of  his  men 
attentive  and  knowing  what  was  said  :  and  in  the  time  which 
is  usually  set  apart  for  propounding  questions,  an  aged  Indian 
told  us  openly  "  that  tliese  very  things  which  Mr.  Eliot  had 
taught  them  as  the  commandments  of  God,  and  concerning  God, 
and  the  making  of  the  world  by  one  God,  that  they  had  heard 
some  old  men,  who  were  now  dead,  to  say  the  same  things  ;  since 
whose  death  there  hath  been  no  remembrance  or  knowledge  of 
them  among  the  Indians,  until  now  they  hear  of  them  again.'* 
Which  when  I  heard  solemnly  spoken,  I  could  not  tell  how  those 
old  Indians  should  attain  to  such  knowledge,  unless  perhaps  by 
means  of  the  French  preacher,  cast  upon  those  coasts  many  years 
since,  by  whose  ministry  they  might  possibly  reap  and  retain 
some  knowledge  of  those  things ;  this  also  I  hear  by  a  godly  and 
able  Christian  who  hath  much  converse  with  them  ;  that  many 
of  them  have  this  apprehension  now  stirring  among  them,  viz., 
"  that  their  forefathers  did  know  God,  but  that,  after  this,  they 
fell  into  a  great  sleep,  and  when  they  did  awaken  they  quite 
forgot  him,"  (for  under  such  metaphorical  language  they  usually 
express  what  eminent  things  they  mean,)  so  that  it  may  seem 
to  be  the  day  of  the  Lord's  gracious  visitation  of  these  poor 
natives,  which  is  just  as  it  is  with  all  other  people,  when  they 
are  most  low,  the  wheel  then  turns,  and  the  Lord  remembers  to 
have  mercy. 

Fourthly.  A  fourth  and  last  observation  we  took  was  the  story 
of  an  Indian  in  those  parts,  telling  us  of  his  dream  many  years 
since,  which  he  told  us  of  openly  before  many  witnesses  when  we 
sat  at  meat.  The  dream  is  this :  he  said,  "  that  about  two 
years  before  the  English  came  over  into  those  parts,  there  was  a 
great  mortality  among  the  Indians,  and  one  night  he  could  not 
sleep  above  half  the  night,  after  which  he  fell  into  a  dream,  in 
which  he  did  think  he  saw  a  great  many  men  come  to  those  parts 
in  cloths,  just  as  the  English  now  are  appareled,  and  among 
them  arose  up  a  man  all  in  black,  with  a  thing  in  his  hand  which 
he  now  sees  was  all  one  English  man's  book  ;  this  black  man," 
he  said,  "  stood  upon  a  higher  place  than  all  the  rest,  and  on  the 
one  side  of  him  were  the  English,  on  the  other  a  great  number 


BREAKING    FORTH    UPON    THE    INDIANS.  465 

of  Indians.  This  man  told  all  the  Indians  that  God  was  moos- 
quantum  or  angry  with  them,  and  that  he  would  kill  them  for 
their  sins;  whereupon,  he  said,  himself  stood  up  and  desired  to 
know  of  the  black  man  what  God  would  do  with  him  and  his 
squaw  and  pappooses  ;  but  the  black  man  would  not  answer  him  a 
first  time,  nor  yet  a  second  time,  until  he  desired  the  third  time  ; 
and  then  he  smiled  upon  him,  and  told  him  that  he  and  his  pap- 
pooses should  be  safe,  and  that  God  would  give  unto  them  mifch- 
eu^  (i.  e,,  victuals,)  and  other  good  things ;  and  so  he  awakened." 
What  similitude  this  dream  hath  with  the  truth  accomplished  you 
may  easily  see.  I  attribute  little  to  dreams ;  yet  God  may  speak  to 
such  by  them  rather  than  to  those  who  have  a  more  sure  word  to 
direct  and  warn  them.  Yet  this  dream  made  us  think,  surely  this 
Indian  will  regard  the  black  man  now  come  among  them  rather 
than  any  others  of  them.  But  whether  Satan,  or  fear  and  guilt, 
or  word  prevailed,  we  can  not  say ;  but  this  is  certain,  that  he 
withdrew  from  the  sermon,  and  although  he  came  at  the  latter 
end  of  it,  as  hoping  it  had  been  done,  yet  we  could  not  persuade 
him  then  to  stay  and  hear,  but  away  he  flung,  and  we  saw  him 
no  more  till  next  day. 

From  this  3d  of  March  until  the  latter  end  of  this  summer 
I  could  not  be  present  at  the  Indian  lectures  ;  but  when  I  came 
this  last  time,  I  marveled  to  see  so  many  Indian  men,  women, 
and  children  in  English  apparel,  they  being  at  Noonanetum  gen- 
erally clad,  especially  on  lecture  days  ;  which  they  have  got 
partly  by  gift  from  the  English,  and  partly  by  their  own  labors, 
by  which  some  of  them  have  very  handsomely  appareled  them- 
selves, and  you  would  scarce  know  them  from  EngHsh  people. 
There  is  one  thing  more  which  I  would  acquaint  you  with,  which 
happened  this  summer,  viz.,  June  9.  The  first  day  of  the  synod's 
meeting  at  Cambridge,  where  the  forenoon  was  spent  in  hearing  a 
sermon  preached  by  one  of  the  elders  as  a  preparative  to  the  work 
of  the  synod,  the  afternoon  was  spent  in  hearing  an  Indian  lecture 
where  there  was  a  great  confluence  of  Indians  from  all  parts  to 
hear  Mr.  Eliot,  which  we  conceived  not  unseasonable  at  such  a 
time,  partly  that  the  reports  of  God's  work  begun  among  them 
might  be  seen  and  believed  of  the  chiefs  who  were  then  sent  and 
met  from  all  the  churches  of  Christ  in  the  country,  who  could 
hardly  believe  the  reports  they  had  received  concerning  these 
new  stirs  among  the  Indians,  and  partly  hereby  to  raise  up  a 
greater  spirit  of  prayer  for  the  carrying  on  of  the  work  begun 
upon  the  Indians,  among  all  the  churches  and  servants  of  the  Lord 
Jesus.  The  sermon  was  spent  in  showing  them  their  miserable 
condition  without  Christ,  out  of  Eph,  ii.  1  ;  that  they  were  dead 


466        THE  CLEAR  SUNSHINE  OF  THE  GOSPEL 

in  trespasses  and  sins  ;  and  in  pointing  unto  them  the  Lord 
Jesus,  who  only  could  quicken  them. 

When  the  sermon  was  done,  there  wss  a  convenient  space  of 
time  spent  in  hearing  those  questions  AYhich  the  Indians  publicly 
propounded,  and  in  giving  answers  to  them.  One  question  was, 
what  countryman  Christ  was,  and  where  he  was  born  ;  another 
was,  how  far  off  that  place  was  from  us  here  ;  another  was, 
where  Christ  now  was  ;  and  another,  how  they  might  lay  hold 
on  him,  and  where,  being  now  absent  from  them ;  with  some 
other  to  this  purpose,  which  received  full  answers  from  several 
hands.  But  that  which  I  note  is  this  :  that  their  gracious  atten- 
tion to  the  word,  the  affections  and  mournings  of  some  of  them 
under  it,  their  sober  propounding  of  divers  spiritual  questions, 
their  aptness  to  understand  and  believe  what  was  replied  to  them, 
the  readiness  of  divers  poor  naked  children  to  answer  openly 
the  chief  questions  in  catechism  which  were  formerly  taught 
them,  and  such  like  appearances  of  a  great  change  upon  them, 
did  marvelously  affect  all  the  wise  and  godly  ministers,  magis- 
trates, and  people,  and  did  raise  their  hearts  up  to  great  thank- 
fulness to  God  ;  very  many  deeply  and  abundantly  mourning  for 
joy  to  see  such  a  blessed  day,  and  the  Lord  Jesus  so  much 
known  and  spoken  of  among  such  as  never  heard  of  him  before  ; 
so  that  if  any  in  England  doubt  of  the  truth  of  what  was  formerly 
writ,  or  if  any  malignant  eye  shall  question  and  vilify  this  work, 
they  will  now  speak  too  late ;  for  what  was  here  done  at  Cam- 
bridge was  not  set  under  a  bushel,  but  in  the  open  sun,  that  what 
Thomas  would  not  believe  by  the  reports  of  others,  he  might  be 
forced  to  believe  by  seeing  with  his  own  eyes,  and  feeling  Christ 
Jesus  thus  risen  among  them  with  his  own  hands. 

I  have  done  with  what  I  have  observed  myself.  I  shall  there- 
fore proceed  to  give  you  a  true  relation  of  what  I  have  heard 
from  others,  and  many  faithful  witnesses  have  seen.  And  first 
I  shall  speak  a  little  more  of  the  old  man  who  is  mentioned  in 
the  story  now  in  print.  This  old  man  hath  much  affection  stirred 
up  by  the  word ;  and  coming  to  Mr.  Eliot's  house,  (for  of  him  I 
had  this  story,)  Mr.  Eliot  told  him  that  because  he  brought  his 
wife  and  all  his  children  constantly  to  the  lecture,  that  he  would 
therefore  bestow  some  clothes  upon  him,  (it  being  now  winter, 
and'  the  old  man  naked ;)  which  promise  he  not  certainly  under- 
standing the  meaning  of,  asked,  therefore,  of  another  Indian 
(who  is  Mr.  Eliot's  servant,  and  very  hopeful)  what  it  was  that 
]VI,r.  Eliot  promised  him.  He  told  him  that  he  said  he  would 
give  him  some  clothes,  which  when  he  understood  he  affection- 
ately brake  out  into  these  expressions  :  "  God,  I  see,  is  merciful ; " 


BREAKING    FORTH    UPON    THE    INDIANS.  467 

a  blessed,  because  a  plain-hearted,  affectionate  speech,  and  worthy 
Englishmen's  thoughts  when  they  put  on  their  clothes  ;  to  think 
that  a  poor  blind  Indian,  that  scarce  ever  heard  of  God  before, 
that  he  should  see  not  only  God  in  his  clothes,  but  mercy  also  in 
a  promise  of  a  cast-off,  worn  suit  of  clothes  which  were  then 
given  him,  and  which  he  now  daily  wears.     But  to  proceed :  — 

This  same  old  man,  (as  I  think  a  little  before  Ife  had  these 
clothes,)  after  an  Indian  lecture,  when  they  usually  come  to  pro- 
pound questions,  instead  of  asking  a  question,  began  to  speak  to 
the  rest  of  the  Indians,  and  broke  out  into  many  expressions  of 
wondering  at  God's  goodness  unto  them,  that  the  Lord  should  at 
last  look  upon  them,  and  send  his  word  as  a  light  unto  them  that 
had  been  in  darkness  and  such  gross  ignorance  so  long :  "  Me 
wonder  (saith  he)  at  God  that  he  should  thus  deal  with  us." 
This  speech,  expressed  in  many  words  in  the  Indian  language, 
and  with  strong  actings  with  his  eyes  and  hands,  being  inter- 
preted afterwards  to  the  English,  did  much  also  affect  all  of  them 
that  were  present  at  this  lecture  also. 

There  were  this  winter  many  other  questions  propounded, 
which  were  written  down  by  Mr.  Edward  Jackson,  one  of  our 
town  constantly  present  at  these  lectures  to  take  notes  both  of 
the  questions  made  by  the  Indians  and  returned  by  Mr.  Eliot  to 
them  :  this  man  having  sent  me  in  his  notes,  I  shall  send  you  a 
taste  of  some  of  them. 

1.  Why  some  men  were  so  bad  that  they  beat  those  men  that 
would  teach  them  good  things. 

2.  Whether  the  devil  or  man  were  made  first. 

3.  Whether,  if  a  father  prays  to  God  to  teach  his  sons  to 
know  him,  and  he  doth  teach  them  himself,  and  they  will  not 
learn  to  know  God,  what  should  such  fathers  do  ?  (This  was  pro- 
pounded by  an  old  man  that  had  rude  children.) 

4.  A  squaw  (an  Indian  woman)  propounded  this  question: 
whether  she  might  not  go  and  pray  in  some  private  place  in 
the  woods  when  her  husband  was  not  at  home ;  because  she 
was  ashamed  to  pray  in  the  wigwam  before  company. 

5.  How  may  one  know  wicked  men,  who  are  good  and  who 
are  bad. 

6.  To  what  nation  Jesus  Christ  came  first  unto,  and  when. 

7.  If  a  man  should  be  enclosed  in  iron  a  foot  thick,  and  thrown 
into  the  fire,  what  would  become  of  his  soul ;  whether  could  the 
soul  come  forth  thence  or  not, 

8.  Why  did  not  God  give  all  men  good  hearts,  that  they  might 
be  good  ? 

9.  If  one  should  be  taken  amonoj  strange  Indians  that  know 


468        THE  CLEAR  SUNSHINE  OF  THE  GOSPEL 

not  God,  and  they  would  make  him  to  fight  against  some  that 
he  should  not,  and  he  refuse,  and  for  his  refusal  they  kill  him, 
what  would  become  of  his  soul  in  such  a  case  ?  This  was  pro- 
pounded by  a  stout  fellow,  (they  hold  that  all  their  stout  and 
valiant  men  have  reward  after  death,)  who  was  affected. 

10.  How  long  it  is  before  men  believe  that  have  the  word  of 
God  made  known  to  them. 

11.  How  they  should  know  when  their  faith  is  good,  and  their 
prayers  good  prayers. 

12.  Why  did  not  God  kill  the  devil,  that  made  all  men  so  bad, 
God  having  all  power  ? 

13.  If  we  be  made  weak  by  sin  in  our  hearts,  how  can  we 
come  before  God  to  sanctify  a  Sabbath  ? 

There  were  many  questions  of  this  kind,  as  also  many  philo- 
sophical about  the  sun,  moon,  stars,  earth,  and  seas,  thunder, 
lightning,  earthquakes,  etc.,  which  I  forbear  to  make  mention  of, 
lest  I  should  clog  your  time  with  reading,  together  with  the 
various  answers  to  them.  By  these  you  may  perceive  in  what 
stream  their  minds  are  carried,  and  that  the  Lord  Jesus  hath  at 
last  an  inquiring  people  among  these  poor  naked  men,  that  for- 
merly never  so  much  as  thought  of  him ;  which  questionings  and 
inquiries  are  accounted  of  by  some  as  part  of  the  whitenings  of 
the  harvest  toward,  [near  at  hand :]  whenever  they  are  found 
among  any  people,  the  good  and  benefit  that  comes  to  them  here- 
by is  and  will  be  exceeding  great. 

We  had  this  year  a  malignant,  drunken  Indian,  that  (to  cast 
some  reproach,  as  we  feared,  upon  this  way)  boldly  propounded 
this  question  :  "  Mr.  Eliot,  (said  he,)  who  made  sack  ?  who  made 
sack  ?  "  But  he  was  soon  snibbed  by  the  other  Indians,  calling  it 
a  pappoose  (that  is,  a  childish)  question,  and  seriously  and  gravely 
answered  (not  so  much  to  his  question  as  to  his  spirit)  by  Mr. 
Eliot,  which  hath  cooled  his  boldness  ever  since,  while  others 
have  gone  on  comfortably  in  this  profitable  and  pleasant  way. 

The  man  who  sent  me  these  and  the  like  questions,  with  their 
several  answers,  in  writing,  concluded  his  letter  with  this  story, 
which  I  shall  here  insert,  that  you  may  see  the  more  of  God 
among  these  poor  people :  "  Upon  the  25th  of  April  last,  (saith 
he,)  I  had  some  occasion  to  go  to  speak  with  Waban,  (an  Indian 
sachem,)  about  sunrising  in  the  morning,  and  staying  some  half 
an  hour's  time,  as  I  came  back  by  one  of  the  wigwams,  the 
man  of  that  wigwam  was  at  prayer ;  at  which  I  was  so  much  af- 
fected, that  I  could  not  but  stand  under  a  tree  within  hearing, 
though  I  could  understand  but  little  of  his  words,  and  consider 
that   God  was  fulfilling  his  word,  viz. :    the  ends  of  the  earth 


BREAKING    FORTH    UPON    THE    INDIANS.  469 

shall  remember  themselves,  and  turn  upon  him  ;  and  that  scripture, 
'  Thou  art  the  God  that  hearest  prayer ;  unto  thee  shall  all  flesh 
come.'  " 

Also  this  present  September,  I  have  observed  one  of  them  to 
call  his  children  to  him  from  their  gathering  of  corn  in  the  field, 
and  to  crave  a  blessing,  with  much  affection,  having  but  a  home- 
ly dinner  to  eat. 

These  things,  methinks,  should  move  bowels,  and  awaken  Eng- 
lish hearts  to  be  thankful.  It  is  no  small  part  of  rehgion  to 
awaken  with  God  in  family  prayer,  (as  it  seems  these  do  it 
early,)  and  to  crave  a  blessing  with  affectionate  hearts  upon  a 
homely  dinner,  perhaps  parched  corn  or  Indian  stalks.  I  wish 
the  like  hearts  and  ways  were  seen  in  many  English  who  profess 
themselves  Christians,  and  that  herein  and  many  the  like  excel- 
lences they  were  become  Indians,  excepting  that  name,  as  he  did  in 
another  case,  except  his  bonds.  And  that  you  may  see  not  only 
how  far  religion,  but  civility  hath  taken  place  among  them,  you 
may  be  pleased,  therefore,  to  j>eruse  this  court  order,  which  is 
here  inserted. 

The  Order  made  last  General  Court  at  Boston,  the  2Qth  of  May^ 
1647,  concerning  the  Indians,  etc. 

Upon  information  that  the  Indians  dwelling  among  us,  and 
submitted  to  our  government,  being  by  the  ministry  of  the  word 
brought  to  some  civility,  are  desirous  to  have  a  course  of  ordi- 
nary judicature  set  up  among  them,  it  is  therefore  ordered,  by 
authority  of  this  court,  that  some  one  or  more  of  the  magistrates, 
as  they  shall  agree  amongst  themselves,  shall  once  every  quarter 
keep  a  court  at  such  place  where  the  Indians  ordinarily  assem- 
ble to  hear  the  word  of  God,  and  may  then  hear  and  determine 
all  cases,  both  civil  and  criminal,  not  being  capital,  concerning 
th€  Indians  only,  and  that  the  Indian  sachems  shall  have  liberty 
to  take  order  in  the  nature  of  summons  or  attachments,  to  bring 
any  of  their  own  people  to  the  said  courts,  and  to  keep  a  court, 
of  themselves,  every  month  if  they  see  occasion,  to  determine 
small  causes  of  a  civil  nature,  and  such  smaller  criminal  causes  as 
the  said  magistrates  shall  refer  to  them  ;  and  the  said  sachems 
shall  appoint  officers  to  serve  warrants,  and  to  execute  the  orders 
and  judgments  of  either  of  the  said  courts,  which  officers  shall 
from  time  to  time  be  allowed  by  the  said  magistrates  in  the  quar- 
ter courts  or  by  the  governor  ;  and  that  all  fines  to  be  imposed 
upon  any  Indian,  in  any  of  the  said  courts,  shall  go  and  be  be- 
stowed toward  the  building  of  some  meeting  houses,  for  educa- 
VOL.  III.  40 


470        THE  CLEAR  SUNSHINE  OF  THE  GOSPEI, 

tioii  of  their  poorer  children  in  learning,  or  other  public  use,  by 
the  advice  of  the  said  magistrates  and  of  Master  Eliot,  or  of 
such  other  elder  as  shall  ordinarily  instruct  them  in  the  true 
religion.  And  it  is  the  desire  of  this  court  that  these  magistrates 
and  Mr.  Eliot,  or  such  other  elders  as  shall  attend  the  keeping 
of  the  said  courts,  will  carefully  endeavor  to  make  the  Indians 
understand  our  most  useful  laws,  and  the  principles  of  reason, 
justice,  and  equity  whereupon  they  are  grounded  ;  and  it  is  desired 
that  some  care  may  be  taken  of  the  Indians  on  the  Lord's  days. 

Thus,  having  had  a  desire  to  acquaint  you  with  these  pro- 
ceedings among  the  Indians,  and  being  desirous  that  you  might 
more  fully  understand,  especially  from  him  who  is  best  able  to 
judge,  I  did  therefore  entreat  my  brother  Eliot,  after  some  con- 
ference about  these  things,  to  set  down  under  his  own  hand  what 
he  hath  observed  lately  among  them;  which  I  do  therefore 
herein  send  unto  you  in  his  own  handwriting,  as  he  sent  it  unto 
me,  which  I  think  is  worthy  all  Christian  thankful  ears  to  hear, 
and  wherein  they  may  see  a  little  of  the  spirit  of  this  man  of 
God,  whom  in  other  respects,  but  especially  for  his  unwearied- 
ness  in  this  work  of  God,  going  up  and  down  among  them,  and 
doing  them  good,  I  think  we  can  never  love  nor  honor  enough. 

The  Letter  of  Mr.  Eliot  to  T.  S.   concerning  the  late  Work  of 
God  among  the  Indians, 

Dear  Brother: 

At  your  desire  I  have  wrote  a  few  things  touching  the  In- 
dians which  at  present  came  to  my  mind,  as  being  some  of  those 
passages  which  took  principal  impression  in  my  heart,  v/herein 
I  thought  I  saw  the  Lord,  and  said  the  finger  of  God  is  here. 

That  which  I  first  aimed  at  was  to  declare  and  deliver  unto 
them  the  law  of  God,  to  civilize  them,  which  course  the  Lord 
took  by  Moses  to  give  the  law  to  that  rude  company,  because  of 
transgression,  (Gal.  iii.  19,)  to  convince,  bridle,  restrain,  and 
civilize  them,  and  also  to  humble  them.  But  when  I  first  at- 
tempted it,  they  gave  no  heed  unto  it,  but  were  weary,  and  rather 
despised  what  I  said.  A  while  after  God  stirred  up  in  some  of 
them  a  desire  to  come  into  the  Enghsh  fashions,  and  live  after 
their  manner,  but  knew  not  how  to  attain  unto  it,  yea,  despaired 
that  ever  it  should  come  to  pass  in  their  days,  but  thought  that 
in  forty  years  more,  some  Indians  would  be  all  one  English,  and 
in  a  hundred  years,  all  Indians  hereabout  would  so  be ;  which 
when  I  heard,  (for  some  of  them  told   me  they  thought  so,  and 


BREAKING    FORTH    CPON    THE    INDIANS.  471 

that  some  wise  Indians  said  so,)  my  heart  moved  within  me, 
abhorring  that  we  should  sit  still  and  let  that  work  alone,  and 
hoping  that  this  motion  in  them  was  of  the  Lord,  and  that  this 
mind  in  them  was  a  jDreparative  to  embrace  the  law  and  word  of 
God ;  and  therefore  I  told  them  that  they  and  we  were  already 
all  one  save  in  two  things,  which  make  the  only  difference  be- 
twixt them  and  us.  1,  We  know,  serve,  and  pray  unto  God,  and 
they  do  not.  2.  We  labor  and  work  in  building,  planting,  cloth- 
ing ourselves,  etc.,  and  they  do  not.  And  would  they  but  do  as 
we  do  in  these  things,  they  Mould  be  all  one  with  Englishmen,' 
They  said  they  did  not  know  God,  and  therefore  could  not  tell 
how  to  pray  to  him,  nor  serve  him.  I  told  them,  if  they  would 
learn  to  know  God,  I  would  teach  them.  Unto  which  they  being 
very  willing,  I  then  taught  them,  (as  I  sundry  times  had  en- 
deavored afore,)  but  never  found  them  so  forward,  attentive,  and 
desirous  to  learn  till  this  time ;  and  then  I  told  them  I  would 
come  to  their  wigwams,  and  teach  them,  their  wives  and  children, 
which  they  seemed  very  glad  of ;  and  from  that  day  forward  I 
Lave  not  failed  to  do  that  poor  little  which  you  know  I  do. 

I  first  began  with  the  Indians  of  Noonanetum,  as  you  know,  those 
of  Dorchester  Mill  not  regarding  any  such  thing ;  but  the  better 
sort  of  them  perceiving  how  acceptable  this  was  to  the  EngHsh, 
both  to  magistrates  and  all  the  good  people,  it  pleased  God  to 
step  in  and  bow  their  hearts  to  desire  to  be  taught  to  know  God, 
and  pray  unto  him  likewise ;  and  had  not  I  gone  unto  them  also, 
and  taught  them  when  I  did,  they  had  prevented  me,  and  de- 
sired me  so  to  do,  as  I  afterward  heard. 

The  effect  of  the  word  which  appears  among  them,  and  the 
change  which  is  among  them,  is  this  :  1.  They  have  utterly  for- 
saken all  their  powvrows,  and  given  over  that  diabolical  exercise, 
being  convinced  that  it  is  quite  contrary  to  praying  unto  God ; 
yea,  sundry  of  their  powwows  have  renounced  their  wicked  em- 
ployment, have  condemned  it  as  evil,  and  resolved  never  to  use 
it  any  more ;  others  of  them,  seeing  their  employment  and  gains 
were  utterly  gone  here,  have  H^d  to  other  places,  where  they  are 
still  entertained,  and  have  raised  lies,  slanders,  and  an  evil  report 
upon  those  that  hear  the  word,  and  pray  unto  God,  and  also 
upon  the  English,  that  endeavor  to  reclaim  them  and  instruct 
them,  that  so  they  might  discourage  others  from  praying  unto 
God ;  for  that  they  account  as  a  principal  sign  of  a  good  man, 
and  call  all  religion  by  that  name,  praying  to  God ;  and  beside 
they  mock  and  scoff  at  those  Indians  which  pray,  and  blaspheme 
God  when  they  pray  ;  as  this  is  one  instance :  A  sober  Indian, 
going  up  into  the  country  with  two  of  his  sons,  did  pray,  (as  his 


472        THE  CLEAR  SUNSHINE  OF  THE  GOSPEL 

manner  was  at  home,)  and  talked  to  them  of  God  and  Jestrs 
Christ ;  but  they  mocked,  and  called  one  of  his  sons  Jehovah, 
and  the  other  Jesus  Christ,  so  that  they  were  not  without  oppo- 
sition raised  by  the  powwows,  and  other  wicked  Indians. 

Again :  as  they  have  forsaken  their  former  religion  and  man- 
ner of  worship,  for  they  do  pray  unto  God  constantly  in  their 
families,  morning  and  evening,  and  that  with  great  affection,  as 
hath  been  seen  and  heard  by  sundry  that  have  gone  to  their 
■wigwams  at  such  times ;  as  also  when  they  go  to  meat  they  sol- 
emnly pray  and  give  thanks  to  God  as  tliey  see  the  English  to 
do.  So  that  that  curse  which  God  threatens  to  pour  out  upon 
the  families  that  call  not  on  his  name,  is,  through  his  grace  and 
tender  mercy,  stayed  from  breaking  forth  against  them,  and  when 
they  come  to  English  houses  they  desire  to  be  taught ;  and  if 
meat  be  given  them,  they  pray  and  give  thanks  to  God ;  and 
usually  express  their  great  joy,  that  they  are  taught  to  know 
God,  and  their  great  affection  to  them  that  teach  them. 

Furthermore,  they  are  careful  to  instruct  their  children,  that 
so  when  I  come  they  might  be  ready  to  answer  their  catechism, 
which,  by  the  often  repeating  of  it  to  the  children,  the  men  and 
women  can  readily  answer  to. 

Likewise  they  are  careful  to  sanctify  the  Sabbath ;  but  at  first 
they  could  not  tell  how  to  do  it,  and  they  asked  of  me  how  they 
should  do  it,  propounding  it  as  a  question  whether  they  should 
come  to  the  English  meetings  or  meet  among  themselves.  They 
said,  if  they  come  to  the  English  meetings,  they  understand 
nothing,  or  to  no  purpose,  and  if  they  met  together  among  them- 
selves, they  had  none  that  could  teach  them.  I  told  them  that  it 
was  not  pleasing  to  God,  nor  profitable  to  themselves,  to  hear  and 
understand  nothing,  nor  having  any  that  could  interpret  to  them. 
Therefore  I  counseled  them  to  meet  together,  and  desire  those 
that  were  the  wisest  and  best  men  to  pray,  and  then  to  teach  the 
rest  such  things  as  I  had  taught  them  from  God's  word,  as  well 
as  they  could ;  and  when  one  hath  done,  then  let  another  do  the 
like,  and  then  a  third ;  and  when  that  was  done,  ask  questions  ; 
and  if  they  could  not  answer  them,  then  remember  to  ask  me, 
etc.,  and  to  pray  unto  God  to  help  them  therein ;  and  this  is  the 
manner  how  they  spend  their  Sabbaths. 

They  are  also  strict  against  any  profanation  of  the  Sabbath,  by 
working,  fishing,  hunting,  etc.,  and  have  a  law  to  punish  such  as 
are  delinquents  therein  by  a  fine  often  shillings ;  and  sundry  cases 
they  have  had,  wherein  they  have  very  strictly  prosecuted  such 
as  have  any  way  profaned  the  Sabbath.  As  for  example,  upon 
a  Sabbath  morning,  Cutchamaquin,  the  sachem,  his  wife  going  to 


BREAKING    FORTH    URON    THE    INDIANS.  473 

fetch  water,  met  with  other  women,  and  she  began  to  talk  of 
worldly  matters,  and  so  held  on  their  discourse  a  while,  which 
evil  came  to  Nahanton's  ear,  who  was  to  teach  that  day,  (this 
Kahanton  is  a  sober,  good  man,  and  a  true  friend  to  the  English 
ever  since  our  coming;)  so  he  bent  his  discourse  to  show  the 
sanctiiication  of  the  Sabbath,  and  reproved  such  evils  as  did  vio- 
late the  same,  and  among  other  things  worldly  talk,  and  there- 
upon reproved  that  he  heard  of  that  morning.  After  he  had 
done,  they  fell  to  discourse  about  it,  and  spent  much  time  there- 
in, he  standing  to  prove  that  it  was  a  sin,  and  she  doubting  of  it, 
seeing  it  was  early  in  the  morning  and  in  private ;  and  alleging 
that  he  was  more  to  blame  than  she,  because  he  had  occasioned 
so  much  discourse  in  the  public  meeting.  But  in  conclusion,  they 
determined  to  refer  the  case  to  me ;  and  accordingly  they  did  come 
to  my  house  on  the  second  day  morning,  and  opened  all  the  mat- 
ter, and  I  gave  them  such  direction  as  the  Lord  directed  me 
unto,  according  to  his  holy  word. 

Another  case  was  this :  Upon  a  Lord's  day,  toward  night,  two 
strangers  came  to  Waban's  wigwam,  (it  being  usual  with  them  to 
travel  on  that  day,  as  on  any  other;)  and  when  they  came  in, 
they  told  him  that  at  a  place  about  a  mile  off  they  had  chased  a 
raccoon,  and  he  took  himself  into  a  hollow  tree,  and  if  they 
would  go  with  them,  they  might  fell  the  tree  and  take  him ;  at 
v.'hich  tidings  Waban  being  willing  to  be  so  well  provided  to 
entertain  those  strangers,  (a  common  practice  among  them,  freely 
to  entertain  travelers  and  strangers,)  he  sent  his  two  servants 
with  them,  who  felled  the  tree  and  took  the  beast.  But  this  act 
of  his  was  an  offense  to  the  rest,  who  judged  it  a  violation  of  the 
Sabbath,  and  moved  agitation  among  them  ;  but  the  conclusion 
was,  it  was  to  be  moved  as  a  question  upon  the  next  lecture  day, 
which  was  accordingly  done,  and  received  such  answer  as  the 
Lord  guided  unto  by  his  word. 

Another  case  was  this  :  Upon  a  Lord's  day,  their  public  meeting 
holding  long,  and  somewhat  late,  when  they  came  at  home,  in 
one  wigwam  the  fire  was  almost  out,  and  therefore  the  man  of 
the  house,  as  he  sat  by  the  fireside,  took  his  hatchet  and  split  a 
little  dry  piece  of  wood,  which  they  reserve  on  purpose  for  such 
use,  and  so  kindled  his  fire ;  which  being  taken  notice  of,  it  was 
thought  to  be  such  a  work  as  might  not  be  lawfully  done  upon 
the  Sabbath  day,  and  therefore  the  case  was  propounded  the 
lecture  following  for  their  better  information. 

These  instances  may  serve  to  show  their  care  of  the  external 
observation  of  the  Sabbath  day. 

In  my  exercise  among  them,  (as  you  know,)  we  attend  four 
40* 


474  THE    CLEAR    SUNSHINE    OF    THE    GOSPEL 

things,  besides  prayer  unto  God  for  his  presence  and  blessing 
upon  all  we  do. 

First.  I  catechize  the  children  and  youth,  wherein  some  are 
very  ready  and  expert ;  they  can  readily  say  all  the  command- 
ments, so  far  as  I  have  communicated  them,  and  all  other  prin- 
ciples about  the  creation,  the  fall,  the  redemption  by  Christ,  etc., 
wherein  also  the  aged  people  are  pretty  expert,  by  the  frequent 
repetition  thereof  to  the  children,  and  are  able  to  teach  to  their 
children  at  home,  and  do  so. 

Secondly.  I  preach  unto  them  out  of  some  texts  of  Scripture, 
wherein  I  study  all  plainness  and  brevity,  unto  which  many  are 
very  attentive. 

Thirdly.  If  there  be  any  occasion,  we  in  the  next  place  go  to 
admonition  and  censure ;  unto  which  they  submit  themselves 
reverently  and  obediently,  and  some  of  them  penitently  confess- 
ing their  sins  with  much  plainness,  and  without  shiftings  and 
excuses.  I  will  instance  in  two  or  three  particulars.  This  was 
one  case :  A  man  named  Wampoowa,  being  in  a  passion,  upon 
some  light  occasion  beat  his  wife,  which  was  a  very  great  offense 
among  them  now,  (though  in  former  times  it  was  very  usual,) 
and  they  had  made  a  law  against  it,  and  set  a  fine  upon  it ; 
whereupon  he  was  publicly  brought  forth  before  the  assembly, 
which  was  great  that  day,  for  our  governor  and  many  other 
English  people  were  present :  the  man  wholly  condemned  him- 
self without  any  excuse.  And  when  he  was  asked  what  provo- 
cation his  wife  gave  him,  he  did  not  in  the  least  measure  blame 
her,  but  himself.  And  when  the  quality  of  the  sin  was  opened, 
that  it  was  cruelty  to  his  own  body,  and  against  God's  com- 
mandment, and  that  passion  was  a  sin,  and  much  aggravated  by 
such  effects,  yet  God  was  ready  to  pardon  it  in  Christ,  etc.,  he 
turned  his  face  to  the  wall,  and  wept,  though  with  modest  en- 
deavor to  hide  it ;  and  such  was  the  modest,  penitent,  and  melting 
behavior  of  the  man,  that  it  much  affected  all  to  see  it  in  a  bar- 
barian, and  all  did  forgive  him.  Only  this  remained,  that  they 
executed  their  law  notwithstanding  his  repentance,  and  required 
his  fine,  to  which  he  willingly  submitted,  and  paid  it. 

Another  case  of  admonition  was  this :  Cutchamaquin,  the 
sachem,  having  a  son  about  fourteen  or  fifteen  years  old,  he  had 
been  drunk,  and  had  behaved  himself  disobediently  and  rebel- 
liously  against  his  father  and  mother,  for  which  sin  they  did  blame 
him,  but  he  despised  their  admonition.  And  before  I  knew  of  it, 
I  did  observe,  when  I  catechized  him,  when  he  should  say  tiie 
fifth  commandment,  he  did  not  freely  say,  "  Honor  thy  father,"  but 
wholly  left  out  "  mother,"  and  so  he  did  the  lecture  day  before ; 


BREAKING    FORTH    UPON    THK    INDIANS.  475 

but  when  this  sin  of  his  was  produced,  he  was  called  forth  before 
the  assembly,  and  he  confessed  that  what  was  said  against  him 
was  true  ;  but  he  fell  to  accuse  his  father  of  sundry  evils,  as  that 
he  would  have  killed  him  in  his  anger,  and  that  he  forced  him  to 
drink  sack,  and  I  know  not  what  else,  which  l^ehavior  we  greatly 
disliked,  showed  him  the  evil  of  it.  and  Mr.  Wilson,  being  present, 
labored  much  with  him,  for  he  understood  the  English,  but  all  in 
vain  ;  his  heart  was  hard  and  hopeless  for  that  time.  Therefore, 
using  due  loving  persuasions,  we  did  sharply  admonish  him  of 
his  sin,  and  required  him  to  answer  further  the  next  lecture  day, 
and  so  left  him.  And  so  stout  he  was  that  when  his  father 
offered  to  pay  his  fine  of  ten  shillings  for  his  drunkenness  accord- 
ing to  their  law,  he  would  not  accept  it  at  his  hand.  When  the 
next  day  was  come,  and  other  exercises  finished.  I  called  him  forth, 
and  he  willingly  came,  but  still  in  the  same  mind  as  before. 
Then  we  turned  to  his  father,  and  exhorted  him  to  remove  that 
stumbling  block  out  of  his  son's  way,  by  confessing  his  own  sins, 
whereby  he  had  given  occasion  of  hardness  of  heart  to  his  son ; 
which  thing  was  not  sudden  to  him,  for  I  had  formerly  in  pri- 
vate prepared  him  thereto.  And  he  was  very  willing  to  hearken 
to  that  counsel,  because  his  conscience  told  him  he  was  blame- 
worthy, and  accordingly  he  did ;  he  confessed  his  main  and  prin- 
cipal evils  of  his  own  accord,  and  upon  this  advantage  I  took 
occasion  to  put  him  upon  confession  of  sundry  other  vices  which 
I  knew  he  had  in  former  times  been  guilty  of,  and  all  the  Indians 
knew  it  likewise,  and  put  it  after  this  manner :  Are  you  now 
sorry  for  your  drunkenness,  filthiness,  false  dealing,  lying,  etc., 
which  sins  you  committed  before  you  knew  God  ?  Unto  all 
which  cases  he  expressed  himself  sorrowful,  and  condemned  him- 
self for  them  ;  which  example  of  the  sachem  was  profitable  tor 
all  the  Indians. 

And  when  he  had  thus  confessed  his  sins,  we  turned  again  to 
his  son,  and  labored  with  him,  requiring  him  to  confess  his  sins, 
and  entreat  God  to  forgive  him  for  Christ's  sake,  and  to  confess 
his  offense  against  his  father  and  mother,  and  entreat  them  to 
forgive  him  ;  but  he  still  refused.  And  now  the  other  Indians 
spake  unto  him  soberly  and  affectionately,  to  put  him  on,  and 
divers  spake  one  after  another,  and  some  several  times.  Mr. 
Wilson  again  did  much  labor  with  him,  and  at  last  he  did  hum- 
ble himself,  confessed  all,  and  entreated  his  father  to  forgive  him, 
and  took  him  by  the  hand,  at  which  his  father  burst  forth  into 
great  weeping.  He  did  the  same  also  to  his  mother,  who  wept 
also,  and  so  did  divers  others.  And  many  English  being  present, 
they  fell  a-weeping,  so  that  the  house  was  filled  with  weeping  on 


476        THE  CLEAR  SUNSHINE  OF  THE  GOSPEL 

every  side  ;  and  then  we  went  to  prayer,  in  all  which  time  Cutch- 
amaquin  wept,  insomuch  that  when  we  had  done  the  board  he 
stood  upon  was  all  droi)ped  with  his  tears. 

Another  case  of  admonition  was  this  :  A  hopeful  young  man, 
who  is  my  servant,  being  upon  a  journey,  and  drinking  sack  at 
their  setting  forth,  he  drank  too  much,  and  was  disguised ;  which 
when  I  heard,  I  reproved  liim,  and  he  humbled  himself  with  con- 
fession of  his  sin  and  tears.  And  the  next  lecture  day  I  called 
him  forth  before  the  assembly,  where  he  did  confess  his  sin  with 
many  tears. 

Before  I  leave  this  point  of  admonition,  if  I  thought  it  would 
not  be  too  tedious  to  you,  I  would  mention  one  particular  more, 
where  we  saw  the  power  of  God  awing  a  wicked  wretch  by  this 
ordinance  of  admonition.  It  was  George,  that  wicked  Indian, 
who,  as  you  know,  at  our  first  beginnings,  sought  to  cast  asper- 
sions upon  religion,  by  laying  slanderous  accusations  against 
godly  men,  and  who  asked  that  captious  question.  Who  made 
sack  ?  And  this  fellow,  having  killed  a  young  cow  at  your  town, 
and  sold  it  at  the  college  instead  of  moose,  covered  it  witli,  many 
lies,  insomuch  as  Mr.  Dunster  was  loth  he  should  be  directly 
charged  with  it  when  he  called  him  forth,  but  that  we  should 
rather  inquire.  But  when  he  was  called  before  the  assembly, 
and  charged  with  it,  he  had  not  power  to  deny  it,  but  presently 
confessed,  only  he  a<lded  one  thing,  which  we  think  was  an 
excuse.     Thus  God  hath  honored  this  ordinance  among  them. 

Fourthly.  The  last  exercise,  you  know,  we  have  among  them, 
is  their  asking  us  questions  ;  and  very  many  they  have  asked, 
which  I  have  forgotten,  but  some  few  that  come  to  my  present 
remembrance  I  will  briefly  touch. 

One  was  Wabbakowet's  question,  who  is  reputed  an  old 
powwow.  It  was  to  this  purpose  :  Seeing  the  English  had  been 
twenty-seven  years  (some  of  them)  in  this  land,  why  did  we 
never  teach  them  to  know  God  till  now?  "Had  you  done  it 
sooner,"  said  he,  "  we  might  have  known  much  of  God  by  this 
time,  and  much  sin  might  have  been  prevented ;  but  now  some 
of  us  are  grown  old  in  sin,"  etc.  To  whom  we  answered,  that 
we  do  repent  that  we  did  not  long  ago,  as  now  we  do  ;  yet 
withal,  we  told  them  that  they  were  never  willing  to  hear  till 
now,  and  that,  seeing  God  hath  bowed  their  hearts  to  be  willing  to 
hear,  we  are  desirous  to  take  all  the  pains  we  can  now  to  teach 
them. 

Another  question  v/as  that  of  Cutchamaquin,  to  this  purpose  : 
"  Before  I  knew  God,"  said  he,  "  I  thought  I  was  well ;  but  since  I 
have  known  God  and  sin,  I  find  my  heart  full  of  sin,  and  more 


BREAKING   FORTH   UPON   THE   INDIANS.  477 

sinful  than  ever  it  was  before  ;  and  this  hath  been  a  great  trou- 
ble to  me  ;  and  at  this  day  my  heart  is  but  very  little  better  than 
it  was,  and  I  am  afraid  it  will  be  as  bad  again  as  it  was  before ; 
and  therefore  I  sometimes  wish  I  might  die  before  I  be  so  bad 
again  as  I  have  been.  Now  my  question  is,  Whether  is  this  a  sin 
or  not  ?  "  This  question  could  not  be  learned  from  the  English, 
nor  did  it  seem  a  coined  feigned  thing,  but  a  real  matter,  gathered 
from  the  experience  of  his  own  heart,  and  from  an  inward  ob- 
servation of  himself. 

Another  question  was  about  their  children  —  whither  their 
little  children  go  when  they  die,  seeing  they  have  not  sinned. 
Which  question  gave  occasion  more  fully  to  teach  them  original 
sin,  and  the  damned  state  of  all  men.  And  also  and  especially 
it  gave  occasion  to  teach  them  the  covenant  of  God,  which 
he  hath  made  with  all  his  people,  and  with  their  children  ;  so 
that,  when  God  chooses  a  man  or  a  woman  to  be  his  servant,  he 
chooses  all  their  children  to  be  so  also  ;  which  doctrine  was  ex- 
ceedingly grateful  unto  them. 

Another  great  question  was  this  :  When  I  preach  out  of  1  Cor. 
vi.  9-11,  old  Mr.  Brown,  being  present,  observed  them  to  be  much 
affected,  and  one  especially  did  weep  very  much,  though  cov- 
ered it  what  he  could.  And  after  that  there  was  a  general 
question  which  they  sent  unto  me  about,  by  my  man,  as  the 
question  of  them  all  —  whether  any  of  them  should  go  to  heaven, 
seeing  they  found  their  heart  full  of  sin,  and  especially  full  of 
the  sin  of  lust,  which  they  call  nanwunivudsquas,  that  is,  mad  after 
women.  And  the  next  meeting  being  at  Dorchester  Mill,  Mr. 
Mather  and  Mr.  Wareham,  with  divers  others,  being  present,  they 
did  there  propound  it,  expressing  their  fears  that  none  of  them 
should  be  saved  ;  which  question  did  draw  forth  my  heart  to  preach, 
and  press  the  promise  of  pardon  to  all  that  were  weary  and  sick 
of  sin,  if  they  did  believe  in  Christ,  who  had  died  for  us,  and 
satisfied  the  justice  of  God  for  all  our  sins,  and  through  whom 
God  is  well  pleased  with  all  such  repenting  sinners  that  come  to 
Christ  and  believe  in  him.  And  the  next  day  I  took  that  text. 
Matt.  xi.  28,  29  ;  and  this  doctrine  some  of  them  in  a  special 
manner  did  receive  in  a  very  reverent  manner. 

There  is  another  great  question  tliat  hath  been  several  times 
propounded,  an-:l  much  sticks  with  such  as  begin  to  pray,  namely: 
If  they  leave  off  powwowing,  and  pray  to  God,  what  shall  they 
do  when  they  are  sick  ?  for  they  have  no  skill  in  physic,  though 
some  of  them  understand  the  virtues  of  sundry  things  ;  yet  the 
state  of  man's  body,  and  skill  to  apply  them,  they  have  not ;  but 
all  the  refuge  they  have  and  rely  upon  in  time  of  sickness  is 


478        THE  CLEAR  SUNSHINE  OF  THE  GOSPEL 

their  powwows,  who,  by  antic,  foohsh,  and  irrational  conceits, 
delude  the  poor  people.  So  that  it  is  a  very  needful  thing  to  in- 
form them  in  the  use  of  physic,  and  a  most  effectual  means  to 
take  them  off  from  their  powwowing.  Some  of  the  wiser  sort 
I  have  stirred  up  to  get  this  skill.  I  have  showed  them  the  anat- 
omy of  man's  body,  and  some  general  principles  of  physic,  which 
is  very  acceptable  to  them,  but  they  are  so  extremely  ignorant 
that  these  things  must  rather  be  taught  by  sight,  sense,  and  ex- 
perience, than  by  precepts  and  rules  of  art.  And  therefore  I 
have  had  many  thoughts  in  my  heart,  that  it  were  a  singular 
good  work,  if  the  Lord  would  stir  up  the  hearts  of  some  or  otlier 
of  his  people  in  England  to  give  some  maintenance  toward  some 
school  or  collegiate  exercise  this  way,  wherein  there  should  be 
anatomies  and  other  instructions  that  way,  and  where  there  might 
be  some  recompense  given  to  any  that  should  bring  in  any 
vegetable  or  other  thing  that  is  virtuous  in  the  way  of  physic. 
By  this  means  we  should  soon  have  all  these  things  which 
they  know,  and  others  of  our  countrymen  that  are  skilful  that 
way,  and  now  their  skill  lies  buried  for  w^ant  of  encouragement, 
would  be  a-searching  and  trying  to  find  out  the  virtues  of  things 
in  this  country,  which  doubtless  are  many,  and  would  not  a  little 
conduce  to  the  benefit  of  the  people  of  this  country,  and,  it  may 
be,  of  our  native  country  also.  By  this  means  we  should  train 
up  those  poor  Indians  in  that  skill  which  would  confound  and  root 
out  their  powwows,  and  then  would  they  be  far  more  easily  in- 
cFred  to  leave  those  ways,  and  pray  unto  God,  wdiose  gift  physic 
is,  and  whose  blessing  must  make  it  effectual. 

There  is  also  another  reason  which  moves  my  thought,  and  de- 
sires this,  viz.,  that  our  young  students  in  physic  may  be  trained 
up  better  than  yet  they  be  who  have  only  theoretical  knowledge, 
and  are  forced  to  fall  to  practice  before  they  saw  an  anatomy 
made,  or  duly  trained  up  in  making  experiments;  for  we  never 
had  but  one  anatomy  in  the  country,  which  Mr.  Giles  Firman 
(now  in  England)  did  make  and  read  upon  very  well.  But  no 
more  of  that  now. 

This  very  day  that  I  wrote  these  things  unto  you,  I  have  been 
with  the  Indians  to  teach  them,  as  I  was  wont  to  do.  And  one 
of  their  questions,  among  many  others,  was,  to  know  what  to  say  to 
such  Indians  as  oppose  their  praying  to  God,  and  believing  in 
"Jesus  Christ.  And  for  their  own  information  also,  "  What  get 
you,"  say  they,  "  by  praying  to  God  and  believing  in  Jesus  Christ  ?  " 
You  go  naked  still,  and  you  are  as  poor  as  we,  and  our  corn  is  as 
good  as  yours,  and  we  take  more  pleasure  than  you.  Did  we  see 
that  you  got  any  thing  by  it,  we  would  pray  to  God,  and  believe 


BREAKING    FOIITII    UPON    THE    INDIANS.  479 

in  Jesus  Christ  also  as  you  do.  Unto  wliicli  question  I  tlien  an- 
swered them.  1.  God  giveth  unto  us  two  sorts  of  good  things: 
one  sort  are  little  ones,  which  I  showed  by  my  little  finger  ;  the 
other  sort  are  great  ones,  which  I  showed  by  my  thumb,  (for 
you  know  they  use  and  delight  in  demonstrations :)  the  little 
mercies  are  riches,  as  clothes,  food,  sack,  houses,  cattle,  and 
pleasures  ;  these  are  little  things  which  serve  but  for  our  bodies 
a  little  while  in  this  life :  the  great  mercies  arc  wisdom,  the 
knowledge  of  God,  Christ,  eternal  life,  repentance,  faith,  —  these 
are  mercies  for  the  soul,  and  for  eternal  life.  Now,  though  God 
do  not  yet  give  you  the  little  mercies,  he  giveth  you  that  which 
is  a  great  deal  better,  which  the  wicked  Indians  can  not  see. 
And  this  I  proved  to  them  by  this  example :  When  Foxun,  the 
Mohegan  counselor,  who  is  counted  th«  w^isest  Indian  in  the 
country,  was  in  the  bay,  I  did  on  purpose  bring  him  unto  you. 
and  when  he  was  here,  you  saw  he  was  a  fool  in  comparison  of 
you,  for  you  could  speak  of  God,  and  Christ,  and  heaven,  and 
repentance,  and  faith ;  but  he  sat  and  had  not  one  w^ord  to  say, 
unless  you  talked  of  such  poor  things  as  hunting,  wars,  etc.  2. 
You  have  some  more  clothes  than  they,  and  the  reason  why  you 
have  no  more  is,  because  you  have  but  little  wisdom  ;  if  you  were 
more  wise  to  know  God,  and  obey  his  commands,  you  would 
work  more  than  you  do  ;  for  so  God  commandeth.  Six  days  thou 
shah  work,  etc.,  and  thus  the  English  do.  And  if  you  would  be 
so  wise  as  to  work  as  they  do,  you  would  have  clothes,  houses, 
cattle,  riches,  as  they  have  ;   God  would  give  you  them. 

This  day  they  told  me  this  news,  that  some  of  them  having 
been  abroad  in  the  country  at  Titacut,  divers  of  those  Indians 
would  be  glad  to  know  God,  and  to  pray  unto  God,  and  would  be 
glad  if  I  would  come  and  teach  them ;  but  some  of  them  opposed, 
and  would  not.  They  asked  me  this  day  why  God  made  the 
]-ainbow.  These  things  are  now  fresh  in  my  mind,  that  makes 
me  so  large  in  them ;  but  I  will  forbear  any  more  of  their  ques- 
tions of  this  nature. 

There  do  sundry  times  fall  out  differences  among  them,  and 
they  usually  bring  their  cases  to  me,  and  sometimes  such  as  it  is 
needful  for  me  to  decline.  Where  I  may,  I  advise  them  to  some 
issue.  One  great  case,  that  hath  come  several  times  to  me,  is 
about  some  debts  as  tliey  owe  by  gaming,  for  they  have  been 
great  gamesters,  but  have  moved  questions  about  it,  and  are  in- 
formed of  the  unlawfulness  of  it,  and  have  thereupon  wholly  given 
over  gaming  for  any  wages,  and  all  games  wdierein  is  a  lot,  only 
use  lawful  recreations,  and  have  a  law  against  unlawful  gaming  ; 
but  other  Indians,  that  are  of  another  mind,  come  and  challenge 


4^0  THE    CLEAR    SUNSiliiNE    OF    THE    (JOsPEL 

their  old  debts,  and  now  they  refuse  to  paj,  because  it  was  a  sin 
to  game,  and  they  now  pray  to  God,  and  therefore  must  not  pay 
such  sinful  debts.  Now,  the  ease  being  serious,  and  such  as  I 
saw  a  snare  underneath,  the  first  counsel  they  liad  was,  whoever 
would  challenge  such  a  debt  should  come  to  our  governor,  and  he 
would  take  order  to  rectify  the  matter.  But  the  creditors  liked 
not  that  way,  and  therefore  soon  after  there  came  another  case  of 
the  same  kind,  and  an  issue  was  very  necessary  ;  therefore  I  first 
dealt  with  the  creditor,  and  showed  him  the  sinfulness  of  such 
games,  and  how  angry  God  was  at  them  ;  and  therefore  per- 
suaded him  to  be  content  to  take  half  his  debt,  unto  which  he 
very  willingly  condescended.  Then  I  dealt  with  the  debtor,  and 
asked  him  if  he  did  not  promise  to  pay  him  all  that  debt.  And 
he  answered,  yea,  he  did  so.  Then  I  showed  him  that  God 
commands  us  to  perform  our  promises,  and  though  he  sinned  in 
gaming,  he  must  repent  of  that ;  but  seeing  he  hath  promised 
payment,  he  should  sin  to  break  his  promise ;  at  which  he  was 
utterly  silenced.  But  then  I  asked  him  if  he  would  willingly 
pay  half,  if  I  should  persuade  the  other  to  accept  it ;  yea,  said 
he,  very  willingly  ;  and  so  the  matter  ended.  And  in  this  way 
they  usually  end  such  cases  since  that  time.  Their  young  men, 
who,  of  all  the  rest,  live  most  idly  and  dissolutely,  now  begin  to  go 
to  service,  some  to  Indians,  some  to  English.  And  some  of  them, 
growing  weary,  broke  out  of  their  service,  and  they  had  no  help 
among  them  for  it ;  so  that  some  propounded  what  they  should 
do  to  remedy  that  evil.  They  were  answered,  that  the  EngHsh 
bring  such  servants  to  the  court,  and  our  magistrates  rectify  those 
evils.  Then  they  desired  that  they  might  have  a  court  among 
them  for  government,  at  which  motion  we  rejoiced,  seeing  it 
came  from  themselves,  and  tended  so  much  to  civilize  them. 
Since  which  time  I  moved  the  General  Court  in  it,  and  they 
have  pleased  to  order  a  way  for  exercising  government  among 
them.     The  good  Lord  prosper  and  bless  it. 

They  moved  also,  as  you  know,  for  a  school ;  and  through 
God's  mercy  a  course  is  now  taken  that  there  be  schools  at  both 
places,  where  their  children  are  taught. 

You  know,  likewise,  that  we  exhorted  them  to  fence  their 
ground  with  ditches,  stone  walls  upon  the  banks,  and  promised 
to  help  them  with  shovels,  spades,  mattocks,  crows  of  iron  ;  and 
they  were  very  desirous  to  follow  that  counsel,  and  call  upon  me 
to  liel})  them  with  tools  faster  than  I  can  get  them,  though  I  have 
now  bought  a  pretty  store,  and  they,  I  hope,  are  at  work.  The 
women  are  desirous  to  learn  to  spin,  and  I  have  procured  wheels 
for  sundry  of  them,  and  they  can  spiji  pretty  well.     They  begin 


BREAKING    FUKTIl    UPON    THE    INDIANS.  481 

to  grow  industrious,  and  find  j^omething  to  sell  at  market  all  the 
year  long.  All  winter  they  sell  brooms,  staves,  eel  pots,  baskets, 
turkeys ;  in  the  spring,  cranberries,  fish,  strawberries  ;  in  the 
summer,  whortleberries,  grapes,  fish ;  in  the  autumn  they  sell 
cranberries,  fish,  venison,  etc.  And  they  find  a  good  benefit  by 
the  market,  and  grow  more  to  make  use  thereof.  Besides  sundry 
of  them  work  with  the  English  in  hay  time  and  harvest ;  but  yet 
it  is  not  comparable  with  what  they  might  do,  if  they  were 
industrious  ;  and  old  boughs  must  be  bent  a  little  at  once.  If  we 
can  set  the  young  twigs  in  a  better  bent,  it  will  be  God's  mercy. 

Dear  brother,  I  can  go  no  further  ;  a  weary  body  and  sleepy 
eyes  command  me  to  conclude.  If  I  have  not  satisfied  your  de- 
sire in  this  little  I  have  wrote,  let  me  understand  it  from  you,  and 
I  shall  be  willing  to  do  my  endeavor.  And  thus  with  dear  love 
remembered  to  yourself  and  your  beloved  yokefellow,  and  de- 
siring your  prayers  for  God's  grace  and  blessing  upon  my  spirit 
and  poor  endeavors,  I  take  leave  at  this  time,  and  rest 
Your  loving  brother  in  our  Saviour  Christ, 

John  Eliot. 

Roxbury,  this  24th  of  September,  1647. 

Let  me  add  this  postscript  —  that  there  be  two  reasons  that 
make  me  believe  the  Lord's  time  is  come  to  make  a  preparation 
at  least  for  the  coming  of  his  grace  and  kingdom  among  them. 
1.  That  he  hath  bowed  their  hearts,  who  were  as  averse  and  as 
far  off  from  God  as  any  heathen  in  the  world,  and  their  hearts 
begin  to  bow  more  and  more.  2.  Because  the  Lord  hath  raised 
a  mighty  spirit  of  prayer  in  this  behalf  in  all  the  churches. 

This  relation  of  Mr.  Eliot's,  I  know  many  things  therein  to  be 
true,  and  all  the  rest  I  have  heard  confirmed  by  credible  persons, 
eye  and  ear  witnesses  of  these  things,  and  they  are  familiarly 
known  in  these  parts.  I  know  also  that  Mr.  Eliot  writes  (as 
his  spirit  is)  modestly  and  sparingly,  and  speaks  the  least  in 
sundry  particulars  ;  for  in  his  story  of  the  repentance  and  public 
admonition  of  his  own  man,  (page  476,)  he  saith  he  manifested 
many  tears  in  public  ;  but  I  heard  it  from  many  then  present  that 
there  were  so  many  as  that  the  dry  place  of  the  wigwam  where 
he  stood  was  bedirtied  with  them,  pouring  them  out  so  abun- 
dantly. Indians  are  well  known  not  to  be  much  subject  to  tears  ; 
no,  not  when  they  come  to  feel  the  sorest  torture,  or  are  solemnly 
brought  forth  to  die.  And  if  the  word  works  these  tears,  surely 
there  is  some  conquering  power  of  Christ  Jesus  stirring  among 
them,  which  what  it  will  end  in  at  last  the  Lord  best  knows. 
If  Mr.  Brightman's  interpretation  of  Daniel's  prophecy  be  true, 

VOL.    III.  41 


482        THE  CLEAR  SUNSHINE  OF  THE  GOSPEL 

that  anno  1650  Europe  will  hear  some  of  the  best  tidings  that 
ever  came  into  the  world,  viz.,  rumors  from  the  eastern  Jews, 
which  shall   trouble  the  Turkish   tyrant  and  shake  his  pillars 
when  they  are  coming  to  repossess  their  own  land,  for  which  they 
will  be  wrestling    (if  my  memory  fails   not,  according  to   his 
notion)  about  forty  years.     I  shall  hope  then  that  these  western 
Indians  will  soon  come  in,  and  that  these  beginnings  are  but  pre- 
paratives for  a  brighter  day  than  we  yet  see  among  them,  where- 
in east  and  west  shall  sing  the  song  of  the  Lamb.     But  1  have 
no  skill  in  prophecies,  nor  do  I  believe  every  man's  interpreta- 
tion of  such  scripture.      But  this  is  certain  —  God  is  at  work 
among  these,  and  it  is  not  usual  for  the  sun  to  set  as  soon  as  it 
be-ins  to  rise,  nor  for  the  Lord  Jesus  to  lose  an  mch  of  ground 
in  "the   recovering  times  of  his    churches' peace   and  his  own 
eclipsed  and  forgotten  glory,  (if  there  be  such  times,)  until  he 
hath  won  the  whole  field,  and  driven  the  prince  of  darkness  out 
of  it,  who  is  but  a  bold  usurper  of  the  Lord  Jesus's  inheritance, 
to  whom  are  given  the  utmost  ends  of  the  earth.     When  Charles 
the   Great  had  broken   the  chief  power  of  the  barbarous  and 
fierce   Saxons    in   Germany,  he  made  this  the   only  article  ot 
peace  that  they  should  entertain  such  a  gospel  as  good  then  as 
the  deo-enerate  Christian  world  could  afford,  and  for  that  end 
admit  o°f  a  monastery  among  them  of  such  men  as  might  instruct 
them.     And  this  course  prevailed,  if  we  may  bebeve  Crantzius, 
(lib  i    ch.  1,  2,)   the  historian  of  those  times.     And  shall  we 
think  that  when  the  Lord  Jesus  hath  set  up,  not  a  monastery  ot 
works,  but  churches  of  saints,  in  these  coasts,  to  encourage  the 
ministry  and  this  work  of  Christ,  that  his  blessed  gospel  can  not 
or  shall  not  in  these  days  take  some  effect,  since  it  hath  broke  so 
ftir  ?     I  dare  conclude  nothing,  only  it  will  be  our  comfort,  in  the 
day  of  our  accounts,  that  we  have  endeavored  something  this 
way  ;  and  it  may  be  this  very  endeavor  shall  be  our  peace. 
Gildas,  our  British  historian,  observing  that  one  cause  why  God 
let  loose  the  Saxons  to  scourge  and  root  out  the  Bntons  was 
their  deep  carelessness  of  communicating  unto  them  the  L.iiris- 
tian  religion  when  they  had  their  spirits  at  fit  advantage ;  but 
I  dare  not  discourse  of  these  matters. 

One  thincr  more  I  remember  concerning  Mr.  Ehot  s  conference 
with  a  Narraganset  sachem,  a  sober  man,  this  year  Alter  that 
he  had  taughrthis  sachem  the  law  of  God,  and  had  showed  him 
the  means  of  salvation  by  Christ,  he  then  asked  him  if  he  did 
know  and  understand  those  things ;  and  he  said,  yes.  He  then 
asked  him  if  he  did  believe  them ;  but  he  could  not  get  any  an- 
swer from  him  that  way,  but  did  seem  to  take  them  into  more 


BREAKING    FORTH   UPON   THE    INDIANS.  483 

serious  thoughts.  He  then  asked  liim  why  tlicy  did  not  learn  of 
Mr.  Williams,  who  liath  lived  among  them  divers  years  ;  and  he 
soberly  answered  that  they  did  not  care  to  learn  of  him,  because 
he  is  no  good  man,  but  goes  out  and  works  upon  the  Sabbath 
day.  I  name  it  not  to  show  what  glimmerings  nature  may 
have  concerning  the  observation  of  the  Sabbath,  but  to  show 
what  the  ill  example  of  English  may  do,  and  to  see  what  a  stum- 
bling block  to  all  religion  the  loose  observation  of  the  Sabbath 
is,  however  man's  shifting  wits  may  find  out  evasions,  to  get 
loose  from  out  of  that  net. 

But  this  may  serve  to  satisfy  your  own  and  others'  desires 
concerning  the  progress  of  the  gospel  among  the  Indians.  The 
Lord  Jesus  seems  at  this  day  to  be  turning  upside  down  the 
whole  frame  of  things  in  the  world  —  kings,  parliaments,  armies, 
kingdoms,  authorities,  churches,  ministers.  And  if  out  of  his  free 
grace  he  looks  not  upon  these  hopeful  beginnings,  these  will  be 
so  turned  also,  for  opposition  there  is  from  men  and  devils  against 
it.  And  I  have  feared  my  own  heart  that  within  these  few 
months  there  hath  been  some  coolings  among  the  best  of  these 
Indians  ;  but  we  find  it  so  also  among  many  people  that  are 
English  in  their  first  work,  but  the  Lord  Jesus  revives  again. 
And  therefore  Mr.  Eliot  of  late  having  told  them  that  he  was 
afraid  that  they  began  to  be  weary,  they  took  it  to  heart,  and 
propounded  in  my  hearing,  at  a  late  Indian  lecture  at  Noonane- 
tum,  many  profitable  questions,  viz. :  when  they  prayed  and 
heard  the  word  aright ;  and  how  they  might  know  when  they 
were  weary  of  them ;  and  what  time  it  might  be  before  the 
Lord  might  come  and  make  them  know  him  ;  and  what  the 
first  sin  of  the  devil  was  ;  (he  discoursing  to  them  about  the 
danger  of  apostasy.)  At  this  time  they  are  (as  you  may  per- 
ceive by  Mr.  Ehot's  writings)  about  fencing  in  their  ground  and 
town  given  them,  some  hundreds  of  acres,  with  a  stone  fence,  for 
which  end  Mr.  Eliot  provides  them  mattocks,  shovels,  and  crows 
of  iron,  etc. ;  and  to  encourage  their  diligence,  promised  to  give 
a  groat  or  sixpence  a  rod,  if  they  would  thus  far  attend  their 
own  good,  and  work  for  themselves.  All  the  poor  Indians  at 
Noonanetum  are  generally  clad  with  such  clothes  as  we  can  get 
them,  and  the  wigwams  of  the  meanest  of  them  equalize  any 
sachems'  in  other  places,  being  built,  not  with  mats,  but  with 
barks  of  trees  in  good  bigness,  the  rather  that  they  may  have 
their  partitions  in  them  for  husbands  and  wives  together,  and 
their  children  and  servants  in  their  places  also,  who  formerly 
were  never  private  in  what  nature  is  ashamed  of,  either  for  the 
sun  or  any  man  to  see.     It  is  some  refreshing  to  think  that  there 


484        THE  CLEAR  SUNSHINE  OF  THE  GOSPEL 

is  (if  there  was  no   more)  but   the  name   of  Christ  sounding  in 
those  dark  and  despicable  Tartarian  tents      The  Lord  can  build 
them  houses  in  time  to  pray  in,  when  he  hath  given  unto  them 
better  hearts,  and  when,  perhaps,  he  hath  cursed  and  consumed 
theirs  who  have  disdained  to  give  that  worship   and  homage  to 
Christ  in  their  sealed  houses,  which  poor  Indians  rejoice  to  give 
to  him  in  their  poor  tents  and  wigwams.     I  desire  you  to  gather 
what  stock  of  prayers  you  can  for   them.     I  had   almost  forgot 
to  tell  you  of  Mr.  Eliot's   going  up  the  country  lately  with  Mr. 
Flint,  Captain  Willard,  of  Concord,  and   sundry  others,   toward 
Merrimath  River,  unto  that  Indian  sachem  Passaconnaway,  that 
old  witch  and   powwow,  who,  together  with  both   his  sons,  fled 
the  presence  of  the  light,  and  durst  not  stand  their  ground,  nor 
be  at  home  when  he   came,  pretending  fear  of  being  killed  by  a 
man  forsooth  that  came  only  with  a  book  in  his  hand,  and  with  a 
few  others  without  any  weapons,  only  to  bear  him  company  and 
direct  his  way  in  those  deserts.     But  in  it  you  may  see  the  guilt 
of  the  man,  and  that  Satan  is  but  a  coward  in  his  hon's  skin 
even  upon  his  own  dunghill,  as  also  the   hatred   and   enmity 
ao-ainst  the  word  which  is  in  some,  which  argues  that  the  atten- 
tion which  others  give  to  it  is  a  power  of  God,  and  not  merely  to 
flatter  and  get  favor  with  the  English.     But  the  rest  of  Passa- 
connaway's  men  attended  to  the  things  which  were  spoken,  and 
asked  divers  questions,  the  Indians  in  our  parts  accompanying  Mr. 
Ehot,  and  giving  blessed  examples  to   the  others  herein,  as  also 
in  saying  grace  before  and  after  meat,  praying  in  their  wigwams 
with  them,  and  some  of  them  singing  of  psalms,  which  they  have 
learned  from  the  English  ;  discoursing  also  with  them  about  the 
thino-s  of  God.     It  is  somewhat  observable,  (though  the  obser- 
vation be  more  cheerful  than  deep,)  that  the  first  text  out  of 
which   Mr.  Eliot  preached  to  the  Indians  was  about  the  dry 
bones,  (Ezek.  xxxvii.,)  where  it  is   said  that  by  prophesying  to 
the  wind,  the  wind  came,  and  the  dry  bones  lived.     Now,  the  In- 
dian word  for  wind  is  wauhon,  and  the  most  active  Indian  tor 
stirrino-  up  other  Indians  to  seek  after  the  knowledge  of  God  m 
these  parts,  his  name  is  Waubon,  which  signifies  wind,  (the  In- 
dians giving  names  to  their  children  usually  according  to  appear- 
ances of  providences,)   although  they  never  dream  of  this  that 
this  their  Waubon  should  breathe  such  a  spirit  of  life  and  en- 
couragement into  the  rest  of  the  Indians,  as  he  hath  endeavored 
in  all  parts  of  the  country,  both  at  Concord,  Merimack,  and  else- 
where.    But  some  of  the  Indians  themselves,  that  were  stirred 
up  by  him,  took  notice  of  this   his   name   and   that  scripture 
together,  and  the  Enghsh  also  have  much  observed  him  herein, 


BKEAKI.N-G    FORTH    ITON-    THE    INDIAN'S.  485 

nt:f!.;:'^::;.r^,;:;rrfi  r\"->'''-s'>  -  '"i-k  there  be 

thought  of  an/s„eh  appIi^aHon  1. ^t;    t'or^r  r'  "^  '^^^' 

tlie  first  ban-en  and  chil(lle«  fL  .1  ,^  '.'?',"'  '""^  '"»  "'"'es, 
many  sweet  children     the  nlJr  '^'■"'""' '""'  '^<^«""g  1>™ 

of  these  two  Wvesl'i  o  nnt ""'  """If'^PO^nded  was,  which 
who  hath  no  chlden  ti,e^n  l?e^-,  '  '"  P«  ""■"y  the  first, 
and  .-elision  undoubtedlv  Zl  f  ^    '    "7^    ''^''    "''"""    God 

dcfectbutwanorehld/e-i  If  he\  "?'''''"■',  ^"'"^  "°  «"^<^'- 
must  cast  ofF  all  his  cl  Hdren  i,h  f  '^"',  ='"•'''>' '''e  other,  then  he 
he  so  exceedingly   0  esTh^^  ^  "'*"'  '^^ '"^g"i™=«e,  wliona 

.Leyai-e  very  felrfulto  d^  y'^h^^ troTt^  Gol -""^r '1 
mind  herein.  "^         °         ^   ''^  ^^"^  ^  ^viH  and 

from  trhu'sband"^"'''^''''^^"''^"-"''"''  ^"^^  ^--'^  and  flies 
Indians,  bntafte'trd  it  comft  ''""^^^  "'"^  <"''-  ^--'e 
word,  alKl  sorry  for  "tt  he  h-  th  do'^^I  "S ''•'  '"="■'"-"  "><^ 
her  hnsband  again,  who  remain     -  •?'  '^■T"'  '° -^ome  to 

husband,  upon  herren~e  r^°  .-'ill  unmarned ;  whether  this 
he  not  b;und  thJet'mo  so  to  do  "  ""  '"'■''°'""'  ^-d  whether  is 

div4v:rue::i:rred"  ^or  r":  'r,r^^'  "^-  -- 

a  widow,  viz. :  If,  when  men  IZ  '""P^'^^ed  by  an  old  squaw, 
.hen  is  it  that  an;  al-i'TtHS^rr  tt'-tlfe^.i^Vo'dT'  "•^- 

ab'-oadin  ,he  count -yhateTl,7  P^^  ">  ^od,  other  Indians 

the  other  side,  suspect'us,ir,dt'ea"sto'rt%"S''"  f  "S''^'^'  »" 
at  all;  but(sai,hhe)  God  vZ  know  iwi  '","'' f' ''°  "°' P''"/ 
do  pray  to  him."  To  which  sneech'  A  "rf ' '''  "'"""'^  "'"->'  "'^ 
was  true  indeed  that  s  me  of'  rEn'hh  r?'^'''!-"''  ""''  '' 
them  for  sundry  reasons  But  T  !l„  =7  ^"^  '°  *^'"  ^"^Peet 
who  know  you  and  sraLviU  von  L"",  '"'""''  ""'^'''^  "^  "«' 
and  then  gave  them  ^ra-ious  »nd  .'  '^"  ""'  '"  "^'""^  of  Jou 
forward  and  make  mCpm.rel  TT   t".<=«"™ge'"ents  to  go 

their  own  testimony  of  themSve;  Z        """"'  °^  ^"'^^     TWs 
y  oi  mem^elves,  bemg  propounded  with  much 


486  THE    CLEAR    SUNSHINE    OF    THE    GOSPEL 

sweetness  and  seriousness  of  affection,  may  be  the  last,  although 
it  be  the  least  confirmation  of  some  inward  work  among  them  ; 
which  I  looked  upon  as  a  special  providence  that  such  a  speech 
should  be  spoken  and  come  to  my  ears  just  at  such  a  time  as 
this,  wherein  I  was  finishing  the  story,  to  confirm,  in  some 
measure,  what  hath  been  written  ;  the  Lord  himself,  I  believe, 
and  no  man  living,  putting  these  words  into  their  own  hearts,  to 
give  this  modest  testimony  concerning  themselves.  The  begin- 
ning of  this  enlargement  of  Christ's  kingdom  should  enlarge  our 
hearts  with  great  joy.  If  I  should  gather  and  sum  up  together  the 
several  gracious  impressions  of  God  upon  them,  from  what  hath 
been  scattered  here  and  there  in  the  story,  I  think  it  might  make 
many  Christians  ashamed,  who  may  easily  see  how  far  tiiey  are 
exceeded  by  these  naked  men  in  so  short  a  time,  thus  wrought 
upon  by  such  small  and  despicable  means ;  my  brother  Eliot, 
who  is  preacher  to  them,  professing  he  can  as  yet  but  stammer 
out  some  pieces  of  the  word  of  God  unto  them  in  their  own 
tongue.  But  God  is  with  him,  and  God  is  wont  to  be  maximus 
in  minimis,  and  is  most  seen  in  doing  great  things  by  small 
means. 

The  sword  of  God's  word  shall  and  will  pierce  deep,  even 
when  it  is  half  broken,  when  the  hand  of  a  mighty  Redeemer 
hath  the  laying  of  it  on.  And  the  Scripture  herein  is  and  must 
be  fulfilled,  that  as  soon  as  the  heathen  hear  Christ  they  shall  sub- 
mit. (Ps.  xviii.  43,  44.)  And  such  nations  whom  Christ  knew 
not  shall  run  unto  him.  (Is.  Iv,  5.)  The  fall  of  the  unbelieving 
Jews  was  the  rising  of  the  Gentiles.  My  prayer  to  God,  there- 
fore, for  Europe  is,  that  the  fall  of  the  churches  (little  bettered 
by  the  devouring  sword  which  is  still  thirsty)  may  not  be  the 
rising  of  these  American  Gentiles,  never  pitied  till  now.  I  wish 
that  Alstedius's  prophecy  herein  may  not  prove  true ;  but  rather 
that  the  rising  of  these  may  be  a  provoking  and  raising  up  of 
them,  especially  of  the  P^nglish,  to  lament  after  that  God  whom 
they  have  forsaken,  and  to  lament  after  him,  together  with  us, 
for  those  poor  Indians  who  never  yet  knew  him. 

Sir,  I  had  ended  these  relations  once  or  twice ;  but  the  stay 
of  the  vessel  increaseth  new  matter,  which  because  it  is  new 
and  fresh,  you  shall  have  it  as  I  heard  of  it  from  a  faithful  hand. 
There  were  sundry  questions  propounded  at  the  Indian  lecture 
at  Noonanetum,  this  October  13,  by  the  Indians.  The  first  was 
})ropounded  to  Mr.  Eliot  himself,  upon  occasion  of  his  sermon 
out  of  Eph.  V.  11,  "  Have  no  fellowship  with  the  unfruitful  works 
of  darkness,"  viz.,  "  What  Englishmen  did  think  of  Mr.  Eliot 
because  he  came  among  wicked  Indians  to  teach  them  ?  " 


BREAKING    FORTH    UPON    THE    INDIANS.  487 

Secondly.  "  Suppose  two  men  sin ;  the  one  knows  he  sinneth, 
and  the  other  doth  not  know  sin  ;  will  God  punish  both  alike  ?  " 

Thirdly.  "  Suppose  there  should  be  one  wise  Indian  that 
teacheth  good  things  to  other  Indians,  whether  [he]  should  not 
be  as  a  father  or  brother  unto  such  Indians  he  so  teacheth  in 
the  ways  of  God."  This  last  question  seems  to  argue  some 
notions  stirring  in  some  of  their  hearts  to  pity  and  teach  their 
poor  countrymen.  And  surely  then  will  be  the  most  hopeful 
time  of  doing  good  among  them,  when  the  Lord  shall  raise  up 
some  or  other  like  themselves  to  go  among  them  and  preach  the 
word  of  life  unto  them  with  fatherly  or  brotherly  bowels  ;  and  yet 
I  limit  not  the  Most  High,  who  can  make  use  of  what  instruments 
he  pleaseth  for  this  work.  I  shall  conclude,  therefore,  with  a 
story  I  had,  both  by  writing  and  word  of  mouth,  from  a  faithful 
man,  (Mr.  Edward  Jackson,)  which  he  saw  with  his  own  eyes 
this  October  7. 

There  was  one  of  the  Indians  at  Noonanetum  hath  had  a  sick 
child  of  a  consumption  many  a  day,  and  at  that  time  died  of  it. 
When  it  was  dead,  some  of  the  Indians  came  to  an  honest  man 
to  inquire  how  they  should  bury  their  dead.  The  man  told  them 
how  and  what  the  English  did  when  they  buried  theirs.  Here- 
upon rejecting  all  their  old  superstitious  observances  at  such  sad 
times,  (which  are  not  a  few,)  they  presently  procured  a  few  boards, 
and  bought  a  few  nails  of  the  English,  and  so  made  a  pretty  hand- 
some coffin,  (for  they  are  \ery  dexterous  at  any  thing  they  see 
once  done,)  and  put  the  child  into  it,  and  so  accompanied  it  to 
the  grave  very  solemnly,  about  forty  Indians  of  them.  When  the 
earth  was  cast  upon  it,  and  the  grave  made  up,  they  withdrew  a 
little  from  that  place,  and  went  all  together,  and  assembled  under 
a  tree  in  the  woods,  and  there  they  desired  one  Tutaswampe,  a 
very  hopeful  Indian,  to  pray  with  them.  Now,  although  the 
English  do  not  usually  meet  in  companies  to  pray  together  after 
such  sad  occasions,  yet  it  seems  God  stirred  up  their  hearts  thus 
to  do.  What  the  substance  of  their  prayer  was,  I  can  not  cer- 
tainly learn,  although  I  have  heard  something  that  way,  which 
I  therefore  name  not,  only  I  have  and  shall  endeavor  to  get  it, 
if  it  be  possible  for  the  poor  Indian  to  express  the  substance 
of  it,  and  so  shall  send  it  if  the  ship  stays  long.  Only  this  is 
certain,  by  him  who  was  occasionally  an  eye  and  ear  witness  of 
these  things,  that  they  continued  instant  with  God  in  prayer  for 
almost  half  an  hour  together,  and  this  godly  man's  words  to  me 
(who  understands  a  little  of  their  language)  are  these  :  that  this 
Tutaswampe  did  express  such  zeal  in  prayer,  with  such  variety 
of  gracious  expressions,  and  abundance  of  tears,  both  of  himself 


488        THE  CLEAR  SUNSHINE  OF  THE  GOSPEL 

and  most  of  the  company,  that  the  woods  rang  again  with  their 
sighs  and  prayers.  And,  saith  he,  I  was  much  ashamed  of  my- 
self and  some  others,  that  have  had  so  great  light,  and  yet 
want  such  affection  as  they  have,  who  have  as  yet  so  little  knowl- 
edge. All  this  he  saw  standing  at  some  good  distance  alone 
from  them  under  a  tree. 

Thus  you  see,  sir,  that  these  old  obdurate  sinners  are  not 
altogether  senseless  of  God's  afflicting  hand  and  humbling  prov- 
idences. And  though  natural  affection  may  be  much  stirred  in 
such  times,  yet  you  see  how  God  begins  to  sanctify  such  affec- 
tions among  them ;  and  I  wish  that  many  English  were  not  out- 
stripped herein  by  these  poor  Indians,  who  have  got  the  start,  I 
fear,  of  many  English,  that  can  pass  by  such  sad  providences  with- 
out laying  theui  in  this  manner  to  heart.  I  confess  these  and 
many  such  things  which  we  see  in  divers  of  them  do  make  some 
to  think  that  there  is  more  of  God  and  his  Spirit  in  some  of  their 
hearts  than  we  yet  can  discover,  and  which  they  hope  will  break 
out  in  time. 

Thus  you  have  a  true,  but  somewhat  rent  and  ragged  relation 
of  these  things ;  it  may  be  most  suitable  to  the  story  of  naked 
and  ragged  men.  My  desire  is,  that  no  man's  spectacles  may  de- 
ceive him,  so  as  to  look  upon  these  things  either  as  bigger  or  less, 
better  or  worse,  than  they  are,  which  all  men  generally  are  apt 
to  do  at  things  at  so  great  distance  ;  but  that  they  may  judge  of 
them  as  indeed  they  are,  by  what  truth  they  see  here  expressed 
in  the  things  themselves.  I  know  that  some  think  that  all  this  work 
among  them  is  done  and  acted  thus  by  the  Indians  to  please  the 
English,  and  for  applause  from  them  ;  and  it  is  not  unlikely  but 
so  it  is  in  many,  who  do  not  blaze  for  a  time  ;  but  certainly  it  is 
not  so  in  all ;  but  that  the  power  of  the  word  hath  taken  place 
in  some,  and  that  inwardly  and  effectually,  but  how  far  savingly, 
time  will  declare,  and  the  reader  may  judge  of  by  the  story  itself 
of  these  things.  Some  say  that  if  it  be  so,  yet  they  are  but  a 
few  that  are  thus  wrought  upon.  Be  it  so  ;  yet  so  it  hath  ever 
been  —  many  called,  few  cliosen.  And  yet,  withal,  I  believe  the 
calling  in  of  a  few  Indians  to  Christ  is  the  gathering  home  of  many 
hundreds  in  one,  considering  what  a  vast  distance  there  hath  been 
between  God  and  them  so  long,  even  days  without  number ; 
considering  also  how  precious  the  first  fruits  of  America  will  be  to 
Jesus  Christ,  and  what  seeds  they  may  be  of  great  harvests  in 
after  times.  And  yet,  if  there  was  no  great  matter  seen  in  those 
of  grown  years,  their  children,  notwithstanding,  are  of  great 
hopes,  both  from  the  English  and  Indians  themselves,  who  are 
therefore  trained  to  school,  where  many  are  very  apt  to   learn, 


BREAKING  FORTH  UPON  THE  INDIANS.        489 

and  who  are  also  able  readily  to  answer  the  questions  propound- 
ed, containing  the  principles  and  grounds  of  all  Christian  religion, 
in  their  own  tongue.  I  confess  it  passeth  my  skill  to  tell  how  the 
gospel  should  be  generally  received  by  these  American  natives, 
considering  the  variety  of  languages  in  small  distances  of  places. 
Only  He  that  made  their  ears  and  tongues  can  raise  up  some  or 
other  to  teach  them  how  to  hear,  and  what  to  speak.  And  if  the 
gospel  must  ride  circuit,  Christ  can  and  will  conquer  by  weak  and 
despicable  means,  though  the  conquest,  perhaps,  may  be  somewhat 
long. 

The  beginning  and  foundation  of  the  Spaniards  in  the  southern 
parts  of  this  vast  continent,  being  laid  in  the  blood  of  nineteen 
millions  of  poor  innocent  natives,  (as  Acosta  the  .Jesuit,  a  bird  of 
their  own  nest,  relates  the  story,)  shall  certainly  therefore  be 
utterly  rooted  up  by  some  revenging  hand  ;  and  when  he  is  once 
dispossessed  of  his  golden  mansions  and  silver  mines,  it  may  be 
then  the  oppressed  remnant  in  those  coasts  also  may  come  in.  In 
the  mean  while,  if  it  be  the  good  pleasure  of  Christ  to  look  upon 
any  of  the  worst  and  meanest  of  those  outcasts  in  these  coasts 
of  New  England,  let  us  not  despise  this  day  of  small  things,  but 
as  the  Jews  did  of  old,  so  let  us  now  cry  mightily  to  God,  and 
say  and  sing,  "  Let  the  people  praise  thee,  O  God,  yea,  let  all 
the  people  praise  thee ;  then  shall  the  earth  bring  forth  her  in- 
crease, and  God,  even  our  God,  shall  bless  us." 

I  have  sent  you  two  witnesses,  beside  my  own,  of  the  truth  of 
the  Indian  story  printed  ;  you  may  publish  them  if  you  please, 
as  they  have  wrote  and  subscribed  with  their  own  hands. 

Thomas  Shepard. 


THE 


CHURCH  MEMBERSHIP  OF  CHILDREI, 


AXD    THEIR 


RIGHT  TO  BAPTISM, 


ACCORDIXG    TO 


THAT  HOLY  A^D  EVERLASTING  COVENANT  OF  GOD,  ESTABLISHED  BETWEEN 

HLMSELF    AND    THE    F^UTHFUL,    AND    THEIR    SEED    AFTER 

THEM,   IN   THEIR    GENERATIONS; 


CLEARED   UP   L\  A  LETTER, 


SENT    UNTO   A    AVOKTHY    FRIEND    OF   THE   AUTHOR,    AND    MANY    YEARS 
AGO    WRITTEN   TOUCHING   THAT   SUBJECT. 


PCBLISUED  AT  THE  EARNEST  REQUEST  OF  MANV,  FOR  TUE  COIfSOLATIO.V  AND  ESCOUKAOEMEXT 
BOTH  OF  PAEE.VTS  AXD   CHILDREN   IN  THE  LORD. 


•    l^"*^  ^  Will  establish  my  covenant  between  me  and  thee,  and  thy  seed  after  thee 
sLdrttel-The'^-'-VEx^xviTf  ^^""°*^*'''*^°^''^*''  ^^  *  ^"^  unto  thee,  and  to  thy 


seed  rttertheX"- Gen  x^^^^  *  ^  '  '^"'^  ^^^ '^^ 

For  the  promise  is  unto  you,  and  to  your  children,  and  to  all  that  are  a 
1  as  many  as  the  Lord  our  God  shall  call."-  Acts  ii.  39. 
Else  were  your  children  unclean,  but  now  are  they  holy."  —  1  Cor.  tu.  14. 


491 


Chemnitius,  that  eminent  light  in  the  church  of  God,  in  those  elaborate 
works  of  his  against  the  Papists,  (Exam,  part  ii.  can.  14,  de  Baptismo,)  hath 
this  memorable  saying,  viz. :  — 

"  It  is  not  to  be  left  free  to  the  choice  of  those  who  have  been  baptized  in 
infancy,  when  they  come  to  be  adult,  whether  or  no  they  will  have  that  con- 
firmed which  was  done  in  their  baptism ;  as  though  the  covenant  of  grace, 
and  testament  of  peace,  which  is  offered  and  scaled  up  to  little  children  in 
baptism,  should  then  first  begin  to  be  established,  when  the  consent  of  their 
will,  when  adult,  is  added  thereunto ;  for  from  this  wicked  foundation  the 
Anabaptists  simply  have  taken  away  and  condemned  Ptedobaptism ;  but 
such  baptized  little  ones  are  to  be  admonished,  as  they  grow  up,  what  a 
covenant  of  grace  and  testament  of  peace  it  is,  which  God  hath  entered  into 
with  them  in  baptism,  and  by  what  promise  of  gratitude  they  have  likewise 
obliged  themselves  unto  obedience  to  God  with  the  renouncing  of  the  devil, 
And  they  are  seriously  to  be  exhorted  that  they  render  thanks  to  God  for 
that  wonderful  ^eat  benefit,  that  they  abide  in  that  covenant  of  peace,  and 
endeavor  to  fulfill  that  obligation,  by  mortifying  sin,  and  setting  upon  new- 
ness of  life,  and  that  they  do  this  freely  and  sincerely ;  or  if  they  shall, 
through  unthankfulness,  depart  from  that  covenant  and  engagement,  that 
then  they  repent,  and  return  to  the  covenant,  and  subject  themselves  again 
to  that  stipulated  obedience.  But  as  for  them  that  shall  do  otherwise,  the 
most  severe  comminations  of  the  wrath  and  indignation  of  God  are  to  be 
heaped  up  and  set  before  them,  unto  which  (saith  he)  excommunication  is 
to  be  added,  for  these  are  the  weapons  of  our  warfare."  (2  Cor.  x.) 

492 


PREFACE 

TO      THE      READER 


Christian  Reader:  Might  I  have  had  mine  own  choice 
and  desires  granted,  some  other  should  have  performed  the 
task  of  a  preface  to  the  following  treatise  of  m}^  precious  and 
much-honored  father ;  but  being  put  upon  it  by  divers  wor- 
thy friends,  whom  I  knew  not  how  to  deny,  I  shall  therefore 
humbly  premise  a  word  or  two,  in  tenderness  to  the  truth, 
and  out  of  unfeigned  love  to  those  especially  of  Christ's  poor 
sheep  (however  feeble  or  diseased)  that  either  have  been  or 
may  be  in  danger  of  going  astray  from  so  great  a  truth  as  is 
the  subject  of  the  ensuing  discourse;  being  sincerely  desirous 
that  they  may  be  restored,  and  from  thence  returned  unto  the 
Shepherd  and  Bishop  of  our  souls,  and  may  in  nothing  be  made 
a  prey  to  him  Avho  is  our  great  adversary,  the  devil,  who  walketh 
about,  "  seeking  whom  he  may  devour."  For  we  should  not  be 
ignorant  of  his  devices. 

The  enmity  put  by  the  Lord  between  the  seed  of  the  woman 
and  the  seed  of  the  serpent  (Gen.  iii.  15)  soon  began  to  work, 
even  in  the  infancy  of  the  church,  in  the  family  of  our  first 
parents,  as  we  see  (Gen.  iv.  8)  by  the  martyrdom  of  right- 
eous Abel.  No  small  portion  of  that  fixed  hatred  and  hostility 
of  the  old  serpent  hath  ever  since  been  discovered  against  the 
young  ones  of  Christ's  little  flock.  The  multiplication  of  the 
children  of  Israel  is  the  occasion  why  Pharaoh  deals  so  wisely 
as  we  read ;  endeavoring  first,  by  the  midwives,  secretly  to 
destroy  the  male  'children ;  and  after  that,  more  openly  by  an 
VOL.  III.  42  493 


404  PREFACE    TO    THE    READER. 

edict,  to  drown  them  in  Ins  Egyptian  waters  ;  for  which  what- 
ever his  pretense  might  be,  alleged  Ex.  i.  10,  yet  no  doubt  (as 
Calvin,  on  the  place,  somewhat  that  way  hints)  Satan  had  a 
design  therein  to  cut  otF  the  name  and  posterity  of  Abraham, 
(who  is  the  father  of  all  them  that  believe,  even  of  us  all ;  "  the 
father  of  many  nations,"  Rom.  iv.  11,  16,  17,)  and  so  to  evacuate 
and  annihilate  the  promise  of  God,  even  that  great  promise  of 
his  everlasting  covenant,  to  be  a  God  to  him,  and  to  his  seed 
forever,  in  their  generations.  Hence  also  afterward  we  find 
this  spite  of  the  great  accuser  of  the  brethren  vented  against 
these  poor  little  ones,  in  the  forbidding  them  communion  with 
the  church  of  God  in  that  worship  which  God  had  instituted,  and 
%vhich  he  had  commanded  his  people  by  the  hand  of  Moses  and 
Aaron  to  observe;  (Ex.  x.  3,)  "Let  my  people  go,"  that  "they 
may  serve  me,"  saith  the  Lord ;  but  hard-hearted  Pharaoh  seems 
to  scruple  whether  the  young  children  are  a  part  of  the  Lord's 
people,  as  appears  by  his  question,  (ver.  8,)  "  But  who  are  they 
that  shall  go  ? "  INtoses  pleads  for  the  young  as  well  as  "the 
old  ;  for  the  sons  and  the  daughters  ;  (ver.  9  ;)  but  Pharaoh  is 
of  another  apprehension  and  resolution,  (ver.  10,  11 ;)  he  will  let 
the  men  go  and  serve  the  Lord,  but  not  the  little  ones.  Again  : 
Haman,  the  Agagite,  we  find,  is  not  satisfied  with  the  destruction 
of  the  old  generation  of  the  Jews,  but  the  little  children  of  the 
church  also  are  expressly  mentioned,  and  designed  to  the  same 
condemnation  and  massacre  with  their  fathers.   (Est.  iii.  13.) 

And  much  more  of  the  like  nature  might  be  alleged  out  of 
many  records,  both  ecclesiastical  and  other,  were  it  needful ;  the 
satanical  delusions  of  those  heretical  Cataphrygians  and  Pepu- 
zians  of  old,  who  were  wont  to  mingle  the  Eucharist  with  the 
blood  of  an  infant  of  a  year  old,  (of  whom  Austin  speaks,  torn. 
vi.  De  HcEresibus  ad  Quodvultdenm,)  are  not  unknown.  Not  here 
to  insist  on  that  instance  of  Herod's  infanticide,  (Matt.  ii.  IG,  17,) 
we  need  not  so  much  wonder  at  Hazael's  cruelty  against  the 
children  of  Israel,  in  slaying  their  young  men  with  the  sword, 
and  dashing  their  children,  and  ripping  up  their  women  with 
child,  (2  Kings  viii.  12,)  seeing  Satan  hath  many  times  prevailed 


PREFACE    TO    THE    READER.  495 

with  those  who  were  church  members,  and  of  long  standing  in 
the  house  of  God,  even  the  parents  themselves,  to  murder  and 
sacrifice  their  infants  and  little  ones,  which  were  the  Lord's 
children,  and  born  unto  the  Lord.  (Ezek.  xvi.  20,  21,  etc.)  Such 
an  evil  eye  doth  that  great  adversary  of  our  comfort  and  salva- 
tion (seeing  himself  shut  out  of  the  kingdom  of  heaven)  bear 
against  these  little  ones,  whom  Christ  hath  taken  in  to  himself, 
and  concerning  whom  our  Saviour  professeth,  that  "  of  such  is 
the  kingdom  of  God."  (Luke  xviii.  16.)  So  doth  he  envy  to 
see  them  in  the  arms  of  Christ,  and  blessed  by  him,  and  to  have 
any  room  in  his  house,  or  so  much  as  an  external,  visible  inter- 
est in  the  covenant,  with  the  initiatory  seal  and  livery  thereof. 
Baptism  being  the  seal  to  all  Christianity,  it  is  Satan's  policy, 
therefore,  to  strike  at  that,  that  in  cashiering  it,  he  may  have 
at  all.  Hereunto  tends  his  dealing  with  witches  many  times, 
(of  which  divers  have  spoken,)  in  causing  them,  when  they 
become  first  his  proselytes,  solemnly  to  renounce  the  Trinity, 
(into  the  name  of  which  they  have  been  baptized,)  especially 
their  salvation  by  Christ ;  and  saith  Cooper,  in  his  book  entitled 
The  Mystery  of  Witchcraft  discovered,  cap.  vi.  sec.  91,  p.  1,  in 
token  thereof  to  disclaim  their  baptism. 

An  ill   office  and  work  then  surely  are   they  employed  in, 

j    whose  way  and  endeavors  shall  center  in  the  accomplishing  of 

that  which  Satan  hath  been  so  busily,  and  with  such  malignity,  for 

so  many  ages  undertaking ;  and  no  great  thanks  will  such  receive 

for  that  labor  from  the  Lord  Jesus  another  day.     If  Christ  was 

so  much  displeased  that  his  disciples  rebuked  those  who  brought 

;    their  children  to  him,  (Mark.  x.  14.)  and  if  the  apostle  Peter 

j   received  so  severe  a  check  as  we  read,  (Matt.  xvi.  22,  23,)  for 

[   speaking  that  which  had  a  tendency  to  take  the  Lord  Jesus  off 

from  laying  down  the  price  of  redemption,  how  much  more  then 

will  he  be   now  displeased  if  (after   such  rebuke  and  warning 

given)  any  shall  attempt  to  keep  from  him,  and  deprive  him  of 

his  redeemed,  whom  he  hath  purchased  by  so  dear  a  price  !  so 

many,  I  mean,  of  his  purchased  ones  as  the  number  of  the  in- 

i  fants  and  children  of  believers  (dead,  and  alive,  and  to  be  born) 


496  PREFACE    TO    THE    READER. 

amounts  unto.  Why  may  we  not  believe  that  an  exceeding 
great  multitude  of  the  sheep  that  shall  be  seen  standing  at  the 
right  hand  of  Jesus  Christ,  in  the  day  of  judgment,  shall  be  a 
company  of  these  lambs  ?  As  to  withhold  from  Christ  so  great 
a  part  of  his  purchase  (the  labor  of  the  Anabaptist)  must  needs 
be  no  other  than  highly  anti- Christian,  so  to  make  good  and 
recover  the  interest  of  Christ  in  such,  and  the  glory  which  he 
obtains  by  them,  according  to  the  enlarged  grant  of  the  charter 
of  his  New  Testament,  (the  scope  and  work  of  these  few  sheets,) 
is  a  service  pleasing  unto  Christ,  who  out  of  the  mouths  of  these 
babes  and  sucklings,  even,  perfecteth  praise,  (Matt.  xxi.  15,  16,) 
and  so,  I  trust,  will  be  acceptable  to  his  people,  who,  whenas  they 
must  go  down  to  the  dust,  and  can  not  keep  alive  their  own  souls, 
yet  may  behold  their  seed  succeeding  them  in  the  service  and 
worship  of  God,  being  accounted  to  the  Lord  for  a  generation, 
(Ps.  xxii.  28-31,)  —  vide  Rivet  in  locum,  —  schismatically  to 
refuse  to  hold  ecclesiastical  communion  with  so  great  a  part  of 
the  church  of  Christ  as  the  children  of  believers  are,  (in  many 
places  the  major  part  thereof,)  is  a  rigid  and  sinful  separation, 
and  gratifying  the  design  of  the  Papists,  (the  greatest  Separatists 
in  the  world,)  as  by  and  by  may  be  further  seen. 

And  indeed  the  Lord  (avenging  the  quarrel  of  his  covenant, 
wherein  he  hath  always  been  exceeding  jealous)  hath  manifested 
not  a  little  of  his  anger  and  displeasure  against  those  who  have 
troubled  these  baptismal  waters  of  the  sanctuary.  The  awful 
and  tremendous  passages  of  Providence  recorded  in  several  his- 
tories, concerning  the  original  and  progress  of  Anabaptism,  and 
relating  to  God's  strange,  judicial  hand  against  so  many  of  them 
that  have  been  throughpaced  therein,  in  delivering  them  up 
to  spiritual  judgments  to  believe  lies,  and  to  fall,  step  by  step, 
into  almost  all  sorts  of  heresies,  and  to  the  commission  of  the 
most  abhorred  impieties,  and  loathsome  wickednesses,  and  out- 
rages against  the  commands  both  of  the  first  and  second  table, 
(as  Luther,  Bullinger,  Calvin,  Beza,  and  others  generally  and 
and  abundantly  testify,)  they  are  very  observable,  and  not  to  be 
passed  over  slightly ;  and  may  make  every  honest  and  serious 


1 


PREFACE    TO    THE    READER.  497 

heart   to   tremble    whenever   he  fiiuls   himself  inclining  to  that 
path  ;  to  this  purpose,  and  concerning  Anabaptism  in  this  our 
age,  (beside  many  other  authors  I  might  cite,)  read  only  Bax- 
ter's   Plain    Scripture    Proof  of  Infants'  Church  Membership, 
pp.    138-152.      And    as    in    the    dawning   of  the    reformation, 
begun  by  those  worthies  of  Christ  in  the  last  century,  Anabap- 
tism seems  to  be  the  Trojan   horse  whereby  so  great  confusion 
did  befall  that  Israel,  and  was  such  a  Remora  to  that  glorious 
work  then  begun  in  Germany,  and  other  neigliboring  countries, 
so  now,  in  the  further  progress  of  that  reformation  here  in  this 
our  Israel,  should  Anabaptism  likewise   (especially  accompanied 
with   Donatism,  its  wonted   concubine)    brood  and    become   the 
instrument  or  medium  of  our  miseries  and  confusions,  possibly 
then  experience  (a  slow,  but  many  times  a  sure  and  severe  in- 
structor)  may  help   some   at  length  to  see  farther  into  the  mys- 
tery  of  this  iniquity  than   now  they  do.     For   in  truth  it  is  not 
improbable  that  the  man  of  sin,  seeing  he  could  not   openly  and 
at  once  ruin  the  reformed  churches  in  the  days  of  those  famous 
servants  of  Christ  before  expressed,  did  attempt   secretly  and 
gradually  to  do  it  this  way,  viz.,  by  first  sending  forth  his  emis- 
saries among  the  churches,  who  might  fill  them  with  the  smoke 
of  Anabaptism,  that  so  he  might  the  more  securely  pass  to  and 
fro,  being  undiscerned  in  such  a  fog ;   whence  what  mischief  was 
wrought,  and  what    a  hinderance   those   turbulent   Anabaptists 
were  to  the  kingdom  of  Jesus  Christ  in  that  age,  (for  that  was 
the  first  time  of  their  swarming,  as  the  most  judicious  have  ob- 
served,) by  vilifying,   reproaching,  and  decrying  the  ministry; 
crying  up  themselves  as  the  most  godly,  spiritual,  and  perfect ; 
judging  the  Old  Testament  to  be  but  as  an  almanac  out  of  date  ; 
denying  Scripture  consequences,  giving  false  interpretations  of 
Scripture,  especially  by  allegories  wresting  the  same  to  their  own 
destruction;  making  and  fomenting  schisms  and  factions  in  the 
churches ;  denying  the  magistrates'  coercive  power  in  matters  of 
religion  ;  making  their  own  fanatic  spirit  the  supreme  judge  unto 
all  kind  of  disorder,  etc.,  —  the  writings  of  the  godly  learned  in 
those  times  do  abundantly,  even  to  amazement,  inform  us.     And 
42* 


498  PREFACE    TO    THE    READER. 

indeed  the  great  consent  and  harmony  between  the  main  tenets 
of  the  Anabaptists  and  Papists  in  this  point  give  not  a  little 
ground  for  holy  jealousy  too  sadly  to  suspect  at  what  back  door 
it  was  that  the  Anabaptist  first  crept  forth. 

And  hence  it  is  that  in  the  controversies  between  the  Protes- 
tants and  the  Papists,  we  shall  generally  and  abundantly  find  the 
Papists  denying  the  holiness  of  the  infimts  of  believers  before 
baptism,  —  and  how  near  of  kin  this  is  to  Anabaptism  the  reader 
may  easily  guess,  —  and  in  like  manner  denying  that  great  truth 
(as  is  afterward   showed  in  this  treatise,  viz.,  that  the  covenant 
of  God  with  Abraham,  under  the  Old  Testament,  was  the  same 
for  substance  with   what  is  now  confirmed  with  us   under  the 
New  Testament,  etc.,  which  (it  is  known)  the  Anabaptists  also 
generally  assert.     Let  me  therefore   propound  a  few  instances 
this  way,  whereby  we  may  see  what  patrons  of  Anabaptism   the 
Papists   are,  in  regard  of  those  principles  (I  mean)  and  radical 
errors  wherein  the  Papists  and  Anabaptists  (although  by  divers 
of  them  upon  the  account  of  a  diverse  interest)  symboHze  and 
unite   against  the  orthodox,  and  speak  herein  in  a  manner  the 
same  thing,  (distinguishing  always  between  the  opinion  and  the 
person,  and  between   some  that  are  deceived,  in  other  points 
orthodox  and  precious  Christians,  and  others  that  are  deceivers  ;) 
the  main  pillars  of  Anabaptism  being  no  better  than  some  of  the 
old   rotten   studs  and  principles  of  Popery  fetched  at  first  from 
thence,  in  all  likelihood,  and  so  inclining  thitherward  again.     The 
dialect  of  the  Anabaptist  is  generally  (and  too  much  by  some) 
understood,  and  therefore  I  forbear  quotations  out  of  their  own 
w^ritings  ;  possibly  some  may  not  have  so  much  taken  notice  of 
the  like  from  the  Papist,  and  therefore  I  shall  briefly  manifest 
the  same  by  showing  where  we  shall  find  some  of  the  chief  of 
those  worthies  that  fought  the  Lord's  battles   against  Antichrist, 
opposing  and  confuting  them  both  therein.     I  will  cite  a  few  par- 
ticulars this  w^ay  among  many  the  like  M'hich  might  be  produced 
from   several  other  eminent  authors,  holy,  burning,  and  shining 
lights  in  the  churches  of  Christ,  who  have  been  the  Lord's  wit- 
nesses against  the  darkness  of  that  spiritual  Egypt ;  and  whose 


II 


PREFACE    TO    THE    READER.  499 

testimony  in  this  matter  concludes  as  strongly  against  the  Ana- 
baptists, having  esjDOUsed  those  anti-Christian  notions  so  nearly 
to  themselves. 

1.  In  those  words  of  the  covenant  ("I  will  be  a  God  to  thee 
and  thy  seed  after  thee  ")  neither  life  eternal  is  promised,  nor 
remission  of  sins,  but  only  a  certain  peculiar  temporal  jirotection, 
saith  Bellarmine,  (agreeing  therein  with  the  Anabaptist,)  against 
whom  herein  we  find  Chamier  pleading  for  us.  (Panstrat.  tom. 
iv.  lib.  3,  cap.  3,  parag.  9,  10,  etc.,  and  Rivet,  on  Gen.  xvii.  11.) 
Again :  we  read  (saith  Bellarmine,  the  great  Goliah  of  the  Pa- 
pists) that  God  promised  unto  Abraham,  when  he  enjoined  him 
circumcision,  earthly  matters  only,  according  to  the  letter  ;  that 
is,  the  propagation  of  a  posterity,  and  the  land  of  Palestine.  Read 
Ames  opposing  him.  (Bellarm.  Enerv.  tom.  iii.  lib.  1,  chap.  4, 
thes.  9.) 

2.  Touching  the  perverse  and  Catabaptistical  intent  and  mean- 
ing of  that  expression  of  the  Papists,  viz.,  that  spiritual  promises 
descend  to  us  not  by  carnal  generation,  (as  they  call  it,  the  very 
phrase  of  many  Anabaptists,  used  in  a  way  of  derision  of  the 
grace  of  God,)  but  by  spiritual  regeneration,  etc.,  (they  are  the 
words  of  Bellarmine  and  other  Papists,  cited  and  confuted  by 
Ames  and  others,)  read  Ames,  his  answer  thereto.  Bell.  Ener. 
tom.  iii.  lib.  2,  cap.  1,  thes.  5,  (consonant  to  the  judgment  of  the 
orthodox,)  viz.,  we  acknowledge  indeed  spiritual  regeneration 
to  be  necessary  to  the  solid  participation  of  the  promises  ;  but 
that  that  regeneration  is  part  of  the  promises,  and  belongs  in  a 
singular  manner  to  the  children  of  believers,  the  very  form  of 
the  covenant  manifestly  declares.  See  likewise  Chamier  largely 
replying  for  us  against  Bellarmine,  Stapleton,  and  others  of  the 
Papists,  Panstrat.  tom.  iv.  lib.  5.  cap.  10,  parag.  24-27,  etc. 

3.  The, sacraments  of  the  old  law  (or  Testament,  saith  Bellar- 
mine) had  no  absolute  promise  of  grace  annexed,  and  the  prom- 
ises annexed  to  those  old  sacraments  were  fulfilled,  although 
men  did  not  believe.  Read  Ames  against  him,  ibid.  lib.  1,  cap. 
4,  th.  5,  7.  Again :  the  Papists  (saith  Chemnit)  hold  that 
God,  by  the  sacraments  of  the  Old  Testament,  which  had  even 


500  PREFACE    TO    THE    READER. 

the  word  of  promise  annexed,  did  exhibit  and  confer  no  grace 
to  believers,  which  (saith  he)  is  manifestly  false ;  circumcision 
alone  (which,  as  he  showeth  from  Scripture,  is  called  the  seal  of 
the  righteousness  of  faith)  demonstrateth  as  much.  And  there- 
upon he  showeth  the  reason  why  the  Papists  so  much  urge  that 
difference  between  the  sacraments  of  the  Old  and  New  Testa- 
ment, viz.,  because  they  endeavor  by  any  manner  of  means  to 
defend  and  stablish  the  opinion  they  have  of  their  op^is  operatum. 
Chemnitij  Exam,  par  2,  de  sacram.  sub  canon.  2. 

What  a  forcible  engine  of  the  man  of  sin  this  is,  and  of  what 
vast  concernment  as  to  his  interest,  I  need  not  here  express,  and 
what  arrows  of  Anabaptism,  drawn  out  of  this  very  quiver,  have 
been  shot  against  the  orthodox  in  this  point,  is  known  unto  not 
a  few. 

Moreover,  as  to  ihe  comparison  in  Scripture  made  between 
the  sacraments  of  the  Old  and  New  Testament,  that  in  1  Cor.  x. 
1-4  (among  several  other  scriptures)  is  cited  by  Ames  against 
Bellarmine,  where  the  apostle  speaks  of  our  fathers  being  bap- 
tized in  the  sea,  etc.,  thereby  intimating  our  sacraments  to  be  the 
same  for  substance  with  theirs  ;  or  sacramental  signs  and  seals 
of  one  and  the  same  spiritual  grace,  so  that  the  covenant  mer- 
cies, or  promises  of  spiritual  good,  are  the  same  to  us  as  to  them. 
Bellarmine  opposeth  this,  (as  doth  the  Anabaptist.)  The  fathers 
(saith  he)  are  said  to  eat  the  same  meat,  not  because  ours  and 
theirs  was  the  same,  but  because  they  themselves,  all  of  them, 
did  eat  the  same  ;  but  that  meat  and  drink  were  not  sacraments  ; 
they  had  no  promise  annexed,  etc.  (Bell.  Enerv.  torn.  iii.  lib.  1, 
c.  4,  th.  10,  and  Cham.  Panstrat.  torn.  iv.  1.  3,  c.  2.) 

4.  The  Scripture  nowhere  calls  circumcision  a  seal,  (saith 
Bellarmine  to  Pom.  iv.,)  unless  it  be  in  this  place,  where  Abra- 
ham is  spoken  of,  which  is  a  manifest  argument  that  circumcision 
was  a  seal  unto  Abraham  alone.  (Ames,  ibid.  c.  1,  th.  12.)  By 
this  weapon,  also  fetched  out  of  the  armory  of  Antichrist,  hath 
the  Anabaptist  not  a  little  gratified  the  common  adversary. 

5.  The  Papists  generally  assert  that  the  baptism  of  John  was 
not  the  same  for  substance  with  the  baptism  of  Christ,  nor  had 


PREFACE    TO    THE    READER.  501 

the  same  efficacy  as  the  baptism  of  Christ  hath.  TThich  tenet 
see  confuted  bj  Cartwright  on  the  New  Testament,  (Matt.  iii. 
11,)  and  by  Ames,  Bellar.  Enerv.  tom.  iii.  1.  2,  c.  5,  th.  1,  2,  etc., 
and  Rivet,  Cathol.  orthod.  tractat.  iii.  qu.  2,  and  Chemnit'  Exam! 
part  2,  de  baptismo  sub  canon.  1,  and  Chamier,  Panstrat  t.  iv. 
1.  5,  c.  12.  Still  we  see  the  harmony  between  the  Papist  and 
the  Anabaptist.  And  hence  we  find  likewise  the  Papist  pleadin- 
for  the  rebaptizing  of  those  who  had  received  the  baptism  of 
John.     (Chamier,  ibid.  cap.  13,  parag.  35,  etc.) 

6.  The   Papists   assert   that   laics  (as   they  call  them,  i.   e., 
those  that  are  not  in  office  in  the  church)  may  in  case  administer 
baptism  ;  yea,  that  not  only  men,  but  women,  may  do  it.     Read 
Ames,  his  confutation  thereof.  Bell.  Enerv.  tom.  iii.  1.  2,  cap.  2, 
and  Rivet  against  Baily,  the  Jesuit,  Cathol.  orthod.  tractat.  3,  qu! 
7  ;  add  thereto  Chamier's  Panstrat.  tom.  iv.  1.  5,  cap.  14,  de  legitU 
mo  Baptismi  ministro,  where,  among  other  passages,  citing  the 
thesis  of  Suarez,  the  Jesuit,  viz.,  "that  any  body  whosover,  that 
can   speak  and  wash,  may  be  a  sufficient  minister  of  baptism, 
whether  he  be  man  or  woman,  believer  or  unbeliever,  baptized 
or  not  baptized,  if  so  be  he  know  how  to  wash,  and  utter  the 
words  with  a  due  intention,  hac  assertio  (saith  the  Jesuit)  est 
omnino  certa.     But,  saith  Chamier,  in  the  name  of  the  orthodox, 
we  teach  the  contrary,  viz.,  that  the  right  of  conferring  baptism' 
belongs  to  those  only  who  are  public  officers  in  the  church,  etc., 
which  accordingly  he  there  makes  good  against  the  Papists. 

7.  Baily,  the  Jesuit,  (whom  Rivet  encountereth,)  to  the  ques- 
tion between  the  orthodox  and  the  Papists,  viz.,  "  whether  the 
infants  of  believers  are  holy  before  baptism,"  he  answereth 
roundly  for  them,  no.     (Rivet,  Cath.  Orthod.  tract.  3,  qu.  3.) 

And  touching  that  famous  place  controverted  between  our- 
selves and  the  Anabaptists,  in  regard  of  their  wresting  and  per- 
verting the  sense  of  that  scripture,  1  Cor.  7,  U,  ("  Else°were  your 
children  unclean,  but  now  they  are  holy,")  we  may  observe  how 
they  tread  in  the  steps  of  the  Papists  that  have  gone  before  them 
therein,  (as  they  likewise  do  in  that  noted  scripture,  Col.  ii.  11, 
12,)  not  allowing  baptism  to  answer  circumcision  according  tJ 


502  PPEFACE    TO    THE   READEK, 

the  mind  and  meaning  of  the  Holy  Ghost ;  Avherein  see  Ames' 
against  them,  Bel.  enerv.  torn.  iii.  1.  1,  cap.  4,  th.  13,  and  Rivet- 
in  Gen.  xvii.  Exercit.  88,  pag.  340;  etc.  Take  a  taste  of  that 
1  Cor.  vii.,  as  followeth  :  Baily,  (the  Jesuit,)  befor©  cited,,  ibid^ 
quest.  3,  laboreth  thus  to  avoid  the  dint  of  that  text.  The  apostle? 
(saith  he)  either  speaks  of  s  civil  sanctification  before  men,  that 
the  infants  should  not  be  illegitimate,  or  bastards,  or  else  of  an 
instrumental  sanctification,  because  that  one  shall  procure  the 
salvation  of  the  other,  etc. :  the  like  we  find  of  Bellarmine's 
apprehension  and  judgment  of  the  sense  of  that  scripture.  Such  . 
children  (saith  he)  are  said  to  be  not  (unclean,)  that  is,  infanx)u& 
and  bastards,  but  (holy,)  that  is,  legitimate,  and  free  from  civil 
ignominy.  (Am€s,  ibid.  lib.  2,  c.  1,  th.  6.)  The  Rhemists  also 
very  perniciously  abuse  this  scripture,  (and  are  not  therein 
without  their  Antipedobaptistical  followers  ;)  blessed  Cartwright 
excellently  upon  the  place,  in  his  confutation  of  their  annotations 
on  the  New  Testament,  defends  this  cause  of  Christ  against 
their  Popish  glosses. 

It  is  (saith  he)  one  thing  (oftentimes  in  the  Scripture)  to  be 
sanctified,  and  another  to  be  holy :  as  for  you,  you  err  in  both ; 
for  when  it  is  said  the  unbeUeving  party  is  sanctified  by  the 
beheving,  it  is  not  only  meant,  as  you  say,  that  the  marriage  is 
an  occasion  of  the  sanctification  to  the  infidel  party,  but  that  the 
use  of  the  infidel  party  in  marriage  company  is  sanctified  or 
made  holy  and  lawful  unto  the  believing  party ;  as  me^t  and 
drink  are  said  to  be  sanctified  unto  us  by  the  word  and  prayer, 
(1  Tim.  iv.  5  ;)  and  as  your  interpretation  here  is  short,  so  in 
the  exposition  of  the  holiness  of  the  children  which  are  begotten 
in  this  matrimony  it  is  utterly  false ;  and  first  it  is  to  be  ob- 
served that  the  apostle,  speaking  of  the  children,  doth  not  (as  you 
do)  apply  one  word  of  them  to  both,  saying  that  they  are  sanctified, 
but  saith  that  they  are  holy  ;  which  is  more  than  he  had  spoken 
before  of  the  infidel  party ;  for  although  our  meat  and  drink  be 
sanctified  unto  us,  and  that  the  use  of  them  is  holy  to  those  which 
are  holy,  yet  the  meats  and  drinks  themselves  are  not  holy :  if 
therefore  you  were  short  in  the  interpretation  of  sanctified,  you 


PUEFACE    TO    THE    READER,  503 

fail  much  more  in  giving  the  same  exposition  unto  the  holiness 
of  the  children ;  for  if  the  holiness  here  spoken  of  be  not  in  the 
children  when  they  are  begotten  and  born  of  the  parents,  but 
come  unto  them  afterward  by  baptism  and  faith,  there  groweth 
no  sufficient  comfort  unto  the  faithful  party  to  continue  in  mar- 
riage with  the  infidel,  considering  that  occasion  of  holiness  might 
come  otherwise  than  by  marriage.     For  tliat  which  is  able"  to 
uphold  the  faithful  in  comfort  and  strength  to  abide  in  marriage 
with  the  infidel,  is  the  knowledge   that  the  children  begotten  In 
that  marriage  are  in  covenant,  and  are  children  of  God's  favor 
and  grace,  washed  in  Christ's  blood,  and  sancified  by  his  Spirit; 
and  if  you  will  know  what  this  holiness  of  children  new  born 
is,  the  apostle  telleth  you  <Gal.  ii.  15)  that  it  is  (through   the 
covenant)  to  be  a  Jew  by  nature,  or  birth ;  and  if  you  will  yet 
further  understand  what  the  holiness  of  children  is,  the  apostle, 
in  the  same  place,  telleth  you   that  it  is  not  to  be  sinners  by 
nature,  as  those  which  are  born  of  the  heathen,  forasmuch  as 
their  sins  who  are  in  covenant  are  by  Christ  not  reckoned  unto 
them.     And  this  doctrine  of  the  holiness  of  the  children  which 
are  born  of  the  faithful,  if  you  could  not  attain  unto,  it  is  so  sen- 
sibly set  forth  unto  you,  that,  unless  together  with  the  knowledge 
of  the  truth  you  are  also  bereaved  of  your  common  sense,  you 
can  not  be  ignorant  of  it ;  for  how  can  you  but  understand  that 
if  the  root  be  holy  the  branch  is  holy,  (Rom.  xi.  16,)  and  if  the 
first  fruits  be  holy  the  whole  crop  is  holy?     AU  which  privileges 
of  children  new  born,  sometime  being  proper  to  the  Jews,  are 
now  our  privileges  as  well  as  theirs ;   since  we  are  grown  into 
one  body  with  them,  (Eph.  ii.  15,)  and  being  burgesses  of  the 
same   heavenly  city  that  they  are,  must  needs  have  the  same 
enfranchisement  and  prerogatives  that  they  have  ;  not  that  every 
one  which  is  born  under  the  covenant  is  holy,  but  that  they  are 
so  to  be  taken  of  the  church,  until  the  contrary  do  manifestly 
appear,  etc. 

By  the  premises  we  may  see,  therefore,  whence  (even  from 
that  mother  of  harlots)  probably  this  illegitimate  birth,  this  anti- 
Christian  flood  of  Anabaptism,  hath  issued  forth ;  yea,  and  I  also 


504  PREFACE    TO    THE    READER. 

fear  is  like  to  be  nursed,  and  maintained  in  its  course,  until  God 
hath  dried  up  those  breasts  and  rivers  of  spiritual  Babylon; 
in  the  mean  while,  Calvin's  admonition  touching  Anabaptism  may 
not  be  unseasonable  :  Merito  debet  nobis  esse  suspectmn,  quicquid 
a  tala  officina  prodierit,     (Opuscul.  in  Psychopannychia,  p.  411, 

S.M.) 

There  are  some  who,  though  they  grant  the  baptism  of  some 
children,  yet  utterly  deny  the  continuance  of  that  covenant 
mercy  of  God  to  their  succeeding  generations,  though  the  church 
society  whereof  they  were  members  be  not  dissolved,  nor  the 
surviving  posterity  so  much  as  deserve  to  be,  by  the  discipline 
of  Christ  in  his  church,  excommunicated.  This  seems  in  truth 
to  arise  from  their  not  acknowledging  sufficiently,  or  not  abiding 
by  the  true  genuine  grounds  of  the  baptism  of  those  whose  right 
to  baptism  is  acknowledged  by  them. 

For  the  information  (therefore)  of  the  minds  of  the  weak,  and 
stablishing  their  hearts  in  this  truth  of  God,  according  to  the 
Scriptures,  even  in  the  doctrine  of  Pedobaptism,  (a  doctrine 
of  so  great  concernment,  and  of  so  much  comfort  and  encourage- 
ment, both  to  believing  parents  and  their  children,  not  in  life 
only,  but  in  death  ;  whence  it  is  that  they  only  can  be  preserved 
against  sorrowing  when  they  fall  asleep,  as  others  do  which  have 
no  hope,)  this  ensuing  treatise  is,  at  the  earnest  request  of 
many  worthy  friends  to  the  author  of  it,  (of  blessed  memory,) 
now  published;  wherein  we  may  see  both,  1.  The  membership 
of  the  children  of  church  members  proved  to  be  of  divine  institu- 
tion ;  and  likewise,  2.  Among  other  things,  the  continuance  of 
the  membership  of  those  children  in  particular  churches,  when 
they  are  grown  up,  even  until  they  are  excommunicated,  unless 
there  be  a  dissolution  of  the  person  by  death,  or  of  the  church 
society,*  ^o  that  this  latter  is  not  a  principle  of  innovation  and 
apostasy ;  but  as  it  was  the  judgment  of  the  author  of  this  follow- 
ing letter,  (as  is  therein  to  be  seen,  and  to  manifest  which  was 

*  Instances  hereof  see  in  the  preface  to  the  act  of  the  synod  held  at 
Boston,  1662,  touching  baptism  and  consociation  of  churches. 


PREFiLCE    TO    THE    READER.  505^ 

oire  special  end  of  the  printing  thereof,)  so  was  it  the  light 
which  others  have  held  forth,  who  in  their  time  were  stars  not 
of  the  smallest  magnitude,  whom  we  have  here  seen  sometimes 
shining  with  him  at  Christ's  right  hand,  but  are  now  set,  and 
shining  with  that  Sun  of  righteousness  in  another  world. 

That  there  is  no  cessation  of  the  membership  of  a  person  in 
this  or  that  particular  church,  (the  church  whereof  he  is  a  member 
continuing  in  being,  together  with  the  person  himself,)  unless  it 
be  by  means  of  a  church  act  intervening,  is  a  truth  of  no  small 
importance.  And  therefore,  as  for  that  notion  which  doth  ob- 
tain with  some,  that  in  particular  churches  of  Christ,  walking 
in  the  order  of  the  gospel,  there  are  such  as  become  ecclesiasti- 
cally felones  de  se ;  that  is,  such  church  members,  who,  by  their 
scandalous  sin,  do  become  their  own  executioners  ecclesiastically, 
cutting  themselves  off  from  the  church,  so  as  that  they  thereby 
become  actually  non-members,  and  that  the  church  hath  no  more 
power  over  them,  either  ecclesiastically  to  admonish  them,  or 
excommunicate  them ;  this  seems  unto  me  to  be  but  a  human  in- 
vention, and  not  of  divine  institution ;  yea,  in  truth,  destructive 
to  the  order  of  the  gospel.  And  therefore  to  apply  it  (as  to  mem- 
bers in  full  communion,  so)  to  these  children  of  the  church  whom 
we  now  speak  of,  is  aot  of  God ;  as  may  appear  by  these  reasons 
following  :  — 

1.  Because  it  is  unscriptural.  In  matters  of  God's  worship 
a  negative  argument  is  conclusive ;  if  that  which  is  asserted  be 
not  contained  in  the  Scripture  expressly,  or  by  due  consequence 
therefrom,  it  is  to  be  rejected.     To  the  law  and  to  the  testimony. 

The  Scriptures  alleged  by  some,  and  thought  to  favor  this 
notion  of  felones  de  se,  are  only  such  as  do  but  lay  down  before 
OS  the  sins  of  some  church  members,  and  do  not  speak  of  the 
eTriTi^uia,  (punishment  or  censure,)  as  it  is  called  2  Cor.  ii.  6, 
which  in  such  cases  is  to  be  inflicted,  and  therefore  are  not  ad 
rem ;  only  that  which  seems  to  have  most  weight  in  it,  and  to 
■which,  therefore,  I  shall  brieily  reply,  is  that  in  Acts  viii.  21, 
"  Thou  hast  neither  part  nor  lot  in  this  matter."  Ans.  I  would 
not  say  that  this  text,  propounded  with  reference  to  the  children 
VOL.  III.  43 


506  PREFACE    TO    THE    READER, 

of  the  church  that  are  not  in  full  communion,  is  not  apposite^ 
because  the  text  speaks  of  a  member  in  full  communion ;  though 
to  say  so  much  is  accounted  by  some  a  sufficient  answer  to  such 
Scripture  argumicnts  as  conclude  Siga.mst  felones  de  se,  from  church 
members  that  are  in  full  communion  {quate7ius  church  members) 
to  such  church  members  as  are  not  in  full  communion.  But  yet, 
having  gained  this  fort,  that  what  is  in  Scripture  spoken  of  a 
member  in  full  communion  is  applicable  (as  far  as  mere  member- 
ship reacheth)  to  a  member  that  is  not  in  full  communion,  we 
may  now  the  more  easily  proceed  in  the  after  discourse.  To 
this  scripture  (then)  alleged  for  children  of  the  church  not  in 
full  communion,  by  their  sin,  when  adult,  to  become  felones  de  se, 
as  above  said,  I  answer,  — 

1.  That  the  objection  from  hence  tends  as  much  to  frustrate 
the  church  act,  or  censure  of  excommunication  upon  members 
in  full  communion,  and  makes  that  ordinance  of  Christ  vain  and 
needless  to  the  parents  in  full  communion,  as  to  these  children, 
2.  These  words  of  the  apostle  Peter  were  indeed  a  dreadful 
admonition,  and  the  apostle,  being  a  church  officer,  did  judge 
this  sinner  to  deserve  it  for  his  simony ;  so  that  he  was  not 
(granting  the  cessation  of  his  membership)  felo  de  se.  3.  By 
(this  matter)  spoken  of  in  the  text,  seems  most  properly  to  be 
meant  (not  church  membership,  but)  the  power  of  giving  the 
Holy  Ghost  spoken  of  in  the  context,  which  power  Simon  Ma- 
gus would  have  bought  with  money,  and  for  which  the  apostle 
rebukes  him  ;  and  therefore  his  not  having  part  or  lot  in  that 
matter,  is  to  be  understood  directly  with  relation  to  that  ex- 
traordinary power ;  the  apostle  would  have  him  know  that  he 
should  not  share  in  such  a  power  or  privilege  as  that  was.  4.  Ij 
would  ask  whether,  if  a  member  of  a  church  be  discovered  not 
to  have  his  heart  riglit  in  the  sight  of  God,  but  to  be  in  the  gal 
of  bitterness  and  bond  of  iniquity,  stand  convict  of  simony,  and'' 
the  wickedness  be  so  grossly  aggravated  as  this  scandal  of  Simon 
Magus  was ;  I  say,  whether  the  church  is  not  bound  to  bear 
witness  against  such  an  offender  by  inflicting  some  church  cen- 
sure (properly  so  taken)  upon  him.     If  it  be  said  no,  then  may 


TREFACE    TO    THE    READER.  507 

It  not  be  qnestioned  wliether  such  a  cliurcli  would  not  as  weU 
tolerate  any  other  pollutions  and  defilements  in  it  whatsoever  ? 
the  woful  fruit  whereof  who  is  there  that  doth  not  easily  per- 
ceive ?  On  the  other  side,  if  it  be  said  yes,  that  the  church  is  to 
censure  and  authoritatively  to  put  away  from  among  themselves 
such  a  wicked  person  by  excommunication,  I  then  demand  (if 
this  notion  of /(?/o  de  se  be  right  and  sound)  how  they  can  excom- 
municate one  who  is  a  non-member  before  the  church  can  pass 
the  sentence  of  excommunication  against  him.  Whether  doth 
this  scripture  (Acts  viii.  21)  give  the  church  power  over  him  by 
its  discipline  to  censure  him  who  already  (as  the  objection  speaks) 
hath  cut  himself  off  from  being  a  church  member ;  or  whether 
the  church  hath  any  part  in  him  who  hath  no  part  or  lot  in  them, 
or  in  these  matters. 

2.  Scripture  example  leads  us  to  what  is  contrary  to  this 
felony  spoken  of;  witness,  under  the  Old  Testament,  Ishmael's 
being  cast  out  by  Abraham,  who  was  the  chief  officer  in  that  family 
church.  So  the  incestuous  person  under  the  New  Testament  is 
not  felo  de  se,  though  guilty  of  such  a  sin  as  was  not  so  much  as 
named  among  the  Gentiles,  (1  Cor.  v.  1 ;)  but  there  is  a  church 
act  intervening  his  sin,  and  the  cessation  of  his  memberly  com- 
munion with  that  church,  viz.,  a  delivering  him  {toiovxov^  such 
a  one)  unto  Satan.  Hence,  as  the  church  of  Ephesus  is  com- 
mended for  not  bearing  with  them  which  are  evil,  (Rev.  ii.  2,) 

i  so  the  church  of  Thyatira  is  rebuked  for  suffering  that  woman 
Jezebel,   (ver.  20.) 

3.  Because  this  notion  of  felo  de  se  takes  away  the  use  of  a 
ministerial  judge  in  the  church,  in  case  of  the  offenses  and  scan- 

1  dais  of  this  or  that  particular  member  of  the  church,  to  deter- 
mine of  the  same.  Supposing  a  person  could  ecclesiastically  cut 
himself  off  from  the  church  by  his  very  act  of  sin,  there  would 
then  be  no  room  left  for  a  competent  judge  to  inquire  into  the 
crime  whereof  he  is  accused,  and  to  make  particular  application 
of  the  rule  to  the  case  of  the  sinning  brother,  and  pass  sentence 
according  to  the  true  desert  and  nature  of  the  offense.  That 
God  hath  ordained  a  ministerial  judge  is  plain,  (Matt,  xviii.  17 ;) 


^08'  PREFACE    TO    TIIE    KEADEK.. 

if  he  neglect  to  hear  the  diurch,  the  church  is  to  be  heard  j 
the  phrase  of  our  Saviour  Christ  inaplies  judicial  superiority  oii- 
the  church's  part,  and  the  inferiority  and  subjection  of  a  part  or 
member  to  that  whole,  etc.-;  but  now  this  felony  denieth  this- 
order  which  Christ  hath  estabhshed.  Though  a  person  deserve 
excommunication  perhaps,  yet  it  must  appear  that  he  do  deserve 
it ;  neither  doth  his  wickedness  for  which  he  deserves  excom- 
munication render  him  a  non-member  till  he  be  excommunicated  ; 
and  hence  in  this  case  is  very  considerable  what  is  asserted  by 
that  deservedly  famous  divine,  Mr.  Cotton,  in  his  book  entitled 
The  Keys  of  the  Kingdom  of  Heaven,  viz^  though  the  jury  have 
given  up  their  judgment  and  verdict,  yet  the  malefactor  is  nofe 
thereupon  legally  condemned,  much  less  executed,  but  upon  the 
sentence  of  the  judge  ;  in  like  sort  here  (saith  he)  though  the 
brethren  of  the  church  do  with  one  accord  give  up  their  vote 
and  judgment  for  the  censure  of  an  oflFender,  yet  he  is  not  there- 
by censured  till  upon  the  sentence  of  the  presbytery. 

4.  Because  the  binding  and  loosing  mentioned  Matt.  xvi.  19^ 
the  opening  and  shutting  of  the  doors  of  the  church  by  the  keys 
of  the  kingdom  of  heaven,  belong  to  the  same  power  or  subject ; 
hence,  therefore,  as  none  may  intrude  himself,  or  can  regularly 
be  admitted  or  let  into  this  or  that  particular  church  without  a 
church  act  intervening,  so  none  can  be  shut  out  and  deprived  of 
that  membership  therein  (as  above  said)  without  an  act  of 
the  same  power  intervening.  Ejusdem  potestatis  est  ligare 
et  solvere,  claudere  et  aperire.     (Mr.  Cotton's   Keys,  cap.  vii. 

P'  45.)  ^      ^ 

5.  Taken  from  Matt,  xviii,  15-18,  which  command  and  msti- 
tution  leaves  churches  under  a  solemn  obligation  of  duty,  that 
when  this  offending  brother  or  church  member  deserveth  excom- 
munication, that  censure  be  duly  inflicted  on  him,  so  as  that 
thereby  (viz.,  the  sentence  or  censure  passed  against  him,  in 
case  he  will  not  hear  the  church)  he  must  be  to  the  church  as 
a  heathen  man  and  a  publican ;  so  that  it  is  not  a  matter  of 
indifferency,  (to  be  observed  or  not  to  be  observed,)  but  after- 
the  steps  taken  (mentioned  in  verses  15,  16)  and  the  brothefMlj 


PREFACE    TO    THE    READER.  509 

remain  obstinate,  it  is  Christ's  charge  that  then  that  public  pro- 
cess (ver.  17)  be  attended,  whereby  the  offender  becomes  ecclesi- 
astically bound,  according  to  verse  18.  Christ  therefore  requires 
a  church  act  to  intervene,  as  above  said,  and  so  the  offender  is 
not  felo  de  se. 

6.  Because  a  scandalous  member  of  a  church,  by  virtue  of 
Christ's  institution,  (Matt,  xviii.  17,)  is  to  be  accounted  not  as  a 
heathen  and  publican,  but  still  a  church  brother  if  he  will  hear 
the  church,  this  is  clearly  intimated  in  those  words,  (if  he  neglect 
to  hear  the  church,)  running  conditionally,  which  suppose  °that 
if  he  will  hear,  he  is  not  to  be  as  a  heathen  ;  i.  e.,  his  membership 
shall  not  cease,  notwithstanding  the  scandalous  sin  committed. 
Th^erefore  by  his  wickedness  and  offense  he  is  not  felo  de  se. 

7.  Because  this  felony  objected  tends  to  render  that  ordinance 
of  church  censure  and  admonition  laid  down  Matt,  xviii.  15,  etc., 
vain  and  useless,  for  the  felo  de  se,  by  his  sin,  becoming  a  non- 
member,  and  so  no  church  brother ;  hence  let  a  private  member 
of  the  church  go  to  tell  him  his  fault,  in  the  sense  of  the  text, 
which  is  in  order  to  more  solemn  church  proceeding  and  judica- 
ture, in  case  he  will  not  hear;  or  let  the  church  require  him  in 
the  name  of  Christ  to  hear,  in  such  a  church  way  as  is  there 
spoken  of;  he  may  tell  them  that  he  is  no  brother  of  the  church, 
for  he  hath  by  his  offense  cut  off  himself,  and  therefore  they 
have  nothing  to  do  with  him ;  that  that  rule  of  Christ  concerns 
only  the  brother,  or  the  church  member,  not  one  that  is  out  of  the 
church,  as  he  is,  being  felo  de  se,  and  therefore  may  say,  (accord- 
ing to  1  Cor.  V.  12,)  "  What  have  you  to  do  to  judge  me  that  am 
without.^"     If  his  sin  be  not  yet  great  enough  to  render  him 
felo  de  se,  and  he  suspect  that  therefore  the  church  may  have 
power  over  him,  and  is  going  about  to  bind  him  on  earth,  so 
that  (being  thereupon  also  bound  in  heaven)  he  shall  become 
bound  from  an  orderly  entrance  in  at  the  doors  of  other  sister 
churches  without  repentance  first  held  forth  to  the  acceptance 
of  the  church  which  he  offended,  it  is  then  but  to  commit  another 
fault,  whereby  he  may  be  sure  he  shall  be  felo  de  se,  and  so 
be  is  beyond  the  church's    reach,  and   this  frustrates   church 
4;j  * 


510  PREFACE    TO    THE    READER. 

discipline,  and  renders  vain  that  ordinance  of  Christ  above  men- 
tioned. 

8.  To  deny  the  intervening  of  this  church  act  of  excommuni- 
cation is  to  deny  unto,  and  withhold  from  a  person  deserving  to 
be  cast  out  of  the  church,  an  ordinance  and   means  which  may 
be  for  the  saving  of  his  soul.  (1  Cor.  v.  4,  5.)     It  is  not  enough 
to  say  that  the  felo  de  se  makes  himself  no  member,  and  so  the 
church  is  freed  from  his  communion,  which  would  pollute  it,  as 
fully  as  if  he  were  excommunicated  ;  for  God's  means  are  not 
empty  or  vain  means,  and  to  think  to  reach  the  full  end,  but  not 
in  God's  way,  and  by  observing  his  means  ordained,  is  neither 
Christian  wisdom  nor  gospel  policy  ;  yea,  to  deny  the  application 
of  this  ordinance  of  excommunication  to  the  offending  brother  is 
to  deny  a  means  for  the   salvation  of  his   soul,  and  to  deny  a 
remedy  for  his  repentance,  and  the  healing  and  gaining  of  our 
brother  again. 

9.  Because  the  Holy  Ghost  commands  the  church  to  judge 
them  that  are  within,  (1  Cor.  v.  12,)  "  Do  you  not  judge  them 
that  are  within?"  All  that  are  within  are  subject  to  ecclesi- 
astical judicature,  and  therefore  can  not  by  Scripture  warrant  be 
felones  de  se. 

10.  Because  this  notion  of  felones  de  se  evacuates  that  power 
given  of  rebuking  before  all,  (1  Tim.  v.  20,)  which  is  to  be  done 
without  partiality,  whether  they  be  young  or  old,  rich  or  poor, 
etc,  (ver.  21,)  and  so  likewise  takes  away  that  authority  given 
of  reproving  with  all  long  suffering,  (2  Tim.  iv.  2,)  leaves  no 
room  for  obedience  to  that  command  (2  Thess.  iii.  15)  of  admon- 
ishing  the  offender  as   a  brother,  etc.,   add   thereto   that   this 

'  notion  of  the  felo  de  se  supposeth  some  disobedience  in  a  church 
member  of  an  open,  scandalous  nature,  against  which  God  hath 
not  provided  the  remedy  of  spiritual  revenge  in  an  ecclesiastical 
way,  contrary  to  that  2  Cor.  x.  6,  where  the  apostle  saith,  "We 
have  in  readiness  to  revenge  all  disobedience,"  etc.;  that  this  is 
spoken  of  church  discipline  is  well  cleared  by  that  expression  of 
worthy  Mr.  Cotton,  viz.,  the  apostle's  revenge  of  disobedience  by 
way  of  reproof  in  preaching  doth  not  follow  the  people's  obedi-. 


TREFACE    TO    THE    READER.  511 

ence,  but  proceedeth,  whether  the  people  obey  it  or  no ;  it  was 
therefore  their  revenge  of  disobedience  by  way  of  censure  in  dis- 
cipline, etc. 

11.  The  notion  o^  felo  de  se  asserts  the  lawfulness  of  exclusion 
or  shutting  a  church  member  out  of  the  kingdom  of  heaven  by 
none  of  the  keys  of  the  kingdom  of  heaven,  viz.,  by  the  sin  of 
this  felon,  or  gives  the  managing  of  these  keys,  in  a  case  which 
concerns  the  whole  to  act  in,  (for  such  is  the  non-communion 
of  a  member  with  the  church,)  into  the  hands  solely  of  a  private 
person ;  both  which  right  reason  doth  plainly  condemn. 

12.  Because,  were  the  sin  of  a  church  member  of  as  high  and 
heinous  a  nature  as  heresy,  nay,  (which  is  more,)  though  the 
brother  of  a  church  should  turn  heretic,  yet  he  is  not  immediately 
thereby  a  non-member,  or  felo  de  se ;  he  is  not  presently  to  be 
rejected ;  but  a  first  and  second  admonition  must  be  applied,  and 
in  case  of  incorrigibleness  then  follows  the  ecclesiastical  rejection 
spoken  of  Tit.  iii.  10  ;  he  must  be  rejected,  but  according  to 
God's  order,  even  the  order  of  the  gospel ;  for  all  things  are  to  be 
done  in  order,  (1  Cor.  xiv.  40 :)  so  when  the  apostle  required  the 
Corinthians  to  put  away  from  among  themselves  that  wicked 
person,  it  is  to  be  understood  of  putting  such  away,  and  avoiding 
such,  and  withdrawing  themselves  from  such,  and  having  no  com- 
pany with  such,  etc.  All  in  due  season,  and  all  according  to  the 
order  of  Christ,  even  according  to  that  rule  of  delivering  such  a 
one  unto  Satan,  as  is  expressed  1  Cor.  v.,  and  suiting  with  that 
other  command  of  Christ,  (Matt,  xviii.,)  according  as  the  nature  of 
the  offense  is  more  or  less  heinous,  proportionably  is  the  admoni- 
tion to  be  applied,  either  in  case  the  offense  be  at  first  private, 
but  grows  public  and  notorious  by  the  impenitency  and  obstinacy 
of  the  offender  ;  or  in  case  the  offense  be  at  first  rise  of  it  public 
and  notorious,  still  we  have  no  allowance  from  Scripture  to 
entertain  or  admit  of  the  opinion  of  this  ecclesiastical  felony. 

Having  thus  finished  this  discourse,  I  shall  now  very  briefly 
acquaint  the  reader,  in  a  word  or  two  further,  touching  the  fol- 
lowing treatise,  viz. :  that  it  was  written  by  the  author's  own 
hand,  and  not  three  months  before  the  time  of  his  dissolution, 


512  PREFACE    TO    THE    READER. 

and  sent  to  one  who,  before  the  receipt  thereof,  was  not  so 
clear  in  the  point  of  infant  baptism,  but  was  hereby  recovered 
and  stabHshed  in  the  truth,  and  died  in  the  same  faith  as  the 
letter  did  persuade  him,  (to  use  Mr.  Fox  his  phrase  in  his  Book 
of  Martyrs,  touching  that  excellent  letter  which  Philpot,  that 
glorious  martyr,  a  little  before  his  death  also,  wrote  to  a  friend 
of  his  that  was  then  a  prisoner,  upon  this  very  subject  of  infant 
baptism,  who  was  thereby  converted  from  the  error  of  his  way, 
as  is  there  to  be  seen  —  a  letter  exceeding  well  worth  the  read- 
ing and  serious  perusal  by  any,  such  especially  as  hesitate  in  this 
matter.)  The  reader  may  please  further  to  mind  that  this  was 
not  intended  by  the  reverend  author  for  the  public  view,  but  was 
only  a  private  answer  sent  to  a  special  friend  for  his  particular 
satisfaction,  relating  to  some  doubts  mentioned  in  a  letter  of  his 
to  my  father  concerning  this  subject.  Had  he  purposed  to  have 
written  and  printed  off  his  thoughts  to  the  world  touching  this 
article  of  baptism,  I  question  not  but  he  would  have  been  more 
polite  and  curious  ;  and  the  expectations  of  those  who  knew  him 
thoroughly  satisfied  therein. 

I  would  not  detain  the  reader  by  any  further  preftice  of  mine  ; 
and  therefore,  to  conclude  :  May  this,  from  one  who  is  now  in 
heaven,  unto  such  as  may  have  too  far  engaged  against  God's  cov- 
enant mercies  toward  his  and  our  poor  children,  sent  indeed 
in  a  special  manner  unto  such,  have  a  rich  and  effectual  blessing 
from  the  Father  of  lights  and  mercies,  a  better  effect  upon  their 
hearts  than  that  famous  letter  had  of  Elijah  the  prophet,  upon 
Jehoram,  to  whom  it  was  sent,  (2  Chron.  xxi.  12,)  —  written,  it 
is  thought,  by  divers,  before  his  translation  to  heaven,  but  con- 
cealed until  there  was  so  fit  a  season  for  the  presenting  of  it,  — 
may  this  w^riting,  (I  say,)  and  in  suclx  a  season  also,  have  a 
better  effect  and  fruit,  even  to  bring  them  from  the  error  of  their 
way  into  the  paths  of  truth  and  peace,  and  settle  them  and 
others  more  and  more  therein.  That  is  the  sincere  desire  of  the 
publisher  thereof,  who  is 

Thine  to  serve  thee  in  our  Lord  Jesus, 

Thomas   Shepard. 


513 
I.    THOMAS    SHEPARDIUS. 

Anagram:    Paradisus  hostem  ? 

Heu  !  Paradisus  alit  Sanctis  infantibns  hostem  1 

Quos  baptizari  prsecipit  ipse  Deus  ? 
Quos  Deizs  ambabiis,  clemens,  amplectitur  ulnis, 

Non  finet  in  gremio  Tingier  ille  suo  1 
Annon  pro  Sanctis  Ecclesia  (mater)  habebit, 

Qnos  sancti  sanctos  vox  ait  esse  Dei  ? 
Hoc  Deus  avertat.    !Non  sic  Sbepardius  dim, 

Non  sic,  qiiai  moriens  scripta  reliquit,  aiunt. 
Non  sic  doctores  celebrat  quos  sanctior  oetas, 

Anglia  quos  celebrat  Prisca,  simulque  nova. 
His  utinam  Sanctis  Deus  ipse  laboribus  almam 

E  superis,  clemens,  suppeditaret  opem  ! 
Qu^  sine,  doctores  non  ulli,  scripta  nee  uUa, 

Errores  possunt  carnificare  raalos. 
Jus  confirmabas  puerorura,  Christe,  tuorum 

A  gremio  vellent  cum  revocare  tuo  ; 
Surgito,  lactentesquc  tuos  defendito  ab  hoste 

Qui  vellet  laudes  ( — cunque)  perire  tuas. 

Amen.    Johannes  Wilsonus,  Senior. 


11.     THOMAS    SHEPARD. 

Anagram  :  O,  a  map's  thresh'd. 

Lo,  here's  a  map,  where  we  may  see 

Well  threshed  a  heap  of  corn  to  be, 

By  Thomas  Shepard's  happy  hand, 

Which  from  the  chaff  pure  wheat  hath  fanned 

The  wheat  is  the  church  member's  right, 

(Both  great  and  little  ones,)  to  wit : 

Unto  the  seal  of  baptism,  all 

That  are  within  the  gospel  call ; 

I  mean  believers  and  their  seed, 

To  whom  the  Lord  hath  promised 


514 

To  be  their  God :  and  doth  reveal 

Their  right  to's  covenant  and  the  seal ; 

On  whom  through  grace  the  blessing  cam 

Of  his  dear  servant  Abraham. 

Be  they  or  Jews  or  Gentiles,  now 

No  difFerence  the  Lord  doth  know. 

The  promise  is  to  us  and  ours 

As  large,  or  larger  :  and  God  pours 

His  Spirit  now  as  much,  or  more 

Than  ere  he  did  on  them  before. 

And  if  that  they  were  circumcised, 

Then  we  are  now  to  be  baptized  ; 

Our  babes  must  now  no  less  than  theirs 

Be  sealed,  (as  of  his  kingdom  heirs;) 

Christ  calleth  them  his  little  ones, 

And  as  his  darlings  he  them  owns, 

Denouncing  against  them  a  woe 

That  are  despisers  of  them  who 

Offend  the  least  of  them,  and  such 

As  do  their  interest  in  him  grutch. 

Crispus,  with  Gaius,  Stephanas, 

With  others,  were  not  all  through  grace 

Baptized  that  of  their  household  were  1 

And  children  who  will  doubt  were  there  ? 

Then  let  us  not  to  them  deny, 

Nor  seem  as  if  we  did  envy 

The  privilege  which  God  from  heaven 

Hath  through  his  grace  and  favor  given. 

Nor  let  us  limit  his  good  spirit 

In  application  of  Christ's  merit ; 

Whose  blood  was  shed  for  them,  as  well 

As  those  who  them  in  age  excel ; 

If  such  be  taught  of  God,  who  dare 

Deny  they  his  disciples  are  7 


515 
III.     TH03IAS    SIIEPARD. 

Anagram :    More  Jiath  pass'd. 

More  from  this  holy  pen  hath  passed 

The  baptism  to  defend 
Of  infants  that  cliurch  members  are 

(If  well  YOU  do  attend) 
Than  any  anti-Baptists  can 
With  solidness  confute. 
I  wish  with  all  my  heart  that  God 

Will  grant  these  labors  fruit, 
As  good  or  better  than  the  pains 

By  other  godly  taken ; 
That  thereby  all  his  precious  saints 

He  would  please  to  awaken, 
That  none  may  any  more  oppose 

With  zeal  preposterous 
The  truth  which  God's  most  holy  word 

Commendeth  unto  us  ; 
That  who  were  less  convinced  by 

This  holy  Shepard's  voice, 
Yet  in  his  letter  left  behind 

They  may  the  more  rejoice. 
He  was  a  shining  light,  indeed  ; 

Few  other  such  are  left ; 
The  Lord  Vouchsafe  we  be  not  by 

Our  sins  of  them  bereft, 
And  pour  down  of  his  Spirit' more 

Upon  his  sons  surviving, 

That  will  be  more  and  more  unto 

Truth's  lovers  a  re^aving. 


IV.    THOMAS    SHEPARD. 

Anagram  :    Arm'd  as  the  shop. 

Armed  (as  the  shop  of  God's  good  word 
Doth  weapons  unto  him  afford.) 


olG 

Defends  the  right  of  little  ones, 

Whom  God  in  the  church  covenant  owns 

The  children  of  his  church  among; 

To  whom  his  kingdom  doth  belong, 

And  therewithal  the  seal  thereof, 

Through  his  free  mercy,  grace,  and  love; 

Yet  are  there  some  which  them  forbid 

(As  once  his  weak  disciples  did) 

To  come  to  Christ,  and  scruple  make 

Whether  thereof  they  should  partake. 

But  Christ  was  very  angry  for  it ; 

As  for  such  zeal,  he  did  abhor  it ; 

O,  come,  said  he,  and  welcomed  such 

With  tokens  of  affection  much  ; 

As  if  that  they,  and  scarcely  any 

But  such  as  they,  might  challenge  any, 

Or  part  or  portion  in  his  grace, 

(So  did  his  fiivor  them  embrace,) 

His  babes,  his  lambs,  his  little  creatures 

He  calls  them.    As  for  such  defeatures, 

Christ  they  defeat  as  well  as  them 

Whom  they  presume  so  to  contemn. 

This  holy  Shepard  is  like  David, 

From  lion's  mouth,  and  bear's,  who  saved 

That  little  kid;  whom  God  did  crown 

With  great  and  singular  renown  ; 

And  so  this  Shepard  hath  (no  doubt) 

A  glorious  crown  his  head  about, 

For  all  his  labors,  (and  for  this,) 

In  high  and  everlasting  bliss. 

And  as  the  Lord  doth  honor  him, 

(For  Christ  his  sake.)  so  his  esteem 

Both  is  and  ought  to  be  most  rare 

'Mongst  them  who  Christ  his  followers  are  ; 

And  O,  how  should  we  bless  his  name 

That  on  his  son  he  pours  the  same 

Good  spirit  that  was  in  the  father, 

Or  doubles  it  upon  him,  rather. 

Lord,  these  epistles  do  thou  bless  ! 

And  as  thy  truth  they  do  confess, 

So  make  them  precious  in  the  eyes 

Of  all  that  do  tliy  gospel  prize. 

Amen.    John  Wilson,  Senior. 


THE 


CHURCH   MEMBERSHIP   OF   CHILDREN 


CLEARED  UP  IN  A  LETTER  IN  ANSWER  TO  THE 
DOUBTS    OF   A   FRIEND. 


When  we  say  that  children  are  members  by  their  parents' 
covenant,  I  would  premise  three  things  for  explication. 

1.  That  children  of  godly  parents  come  to  the  fruition  of  their 
membership  by  their  parents'  covenant,  but  that  which  gives 
them  their  right  and  interest  in  this  membership  is  God's  cov- 
enant, whereby  he  engageth  himself  equally  to  be  a  God  to  them 
and  to  their  seed.     This  I  suppose  is  clear. 

2.  That  according  to  the  double  seed,  viz.,  1.  Elect  seed ; 
2.  Church  seed ;  so  there  is  a  double  covenant,  1.  External  and 
outward  ;  2.  Internal  and  inward.  And  because  the  covenant 
makes  the  church,  hence  there  is  an  inward  and  outward  mem- 
bership and  church  estate;  there  is  an  outward  Jew  and  an 
inward  Jew.  (Rom.  ii.  28,  29.)  All  are  not  Israel  (i.  e.,  the 
elect  seed)  that  are  of  Israel,  (i.  e.,  the  church  seed,  or  in  out- 
ward covenant,)  to  whom  the  apostle  saith  belongs  the  adoption, 
the  covenant,  and  the  promises ;  that  is,  the  external  adoption, 
whereby  God  accounts  them  his  children,  or  the  children  of  his 
house  and  family,  the  children  of  the  church  ;  and  accordingly 
have  the  promises  belonging  to  them  in  respect  of  outward  dis- 
pensation, although  they  be  not  children  by  internal  adoption,  to 
whom  belong  the  promises  by  etfectual  and  special  communication 
of  saving  grace.  It  is  clearer  than  the  day  that  many  who  are 
inwardly,  or  in  respect  of  inward  covenant,  the  children  of  the 
devil,  are  outwardly,  or  in  respect  of  outward  covenant,  the  chil- 
dren of  God.  Is.  i.  2,  "  I  have  brought  up  children,"  and  yet 
"rebellious ; "  and  in  the  next  verse  they  are  called  " my  people," 
(i.  e.,  by  outward  covenant,)  and  yet  worse  than  the  ox,  or  ass. 

VOL.  III.  44:  517 


518  THE    CHURCH    MEMBERSHIP    OF    CHILDREN. 

Deut.  xxxii.  19,  20,  they  are  called  sons,  and  yet  provoking 
God  to  revengeful  wrath  ;  and  children,  and  yet  without  faith. 
And  look,  as  some  may  be  externally  dogs,  and  yet  internally 
believers,  (as  the  woman  of  Canaan,  whom,  in  respect  of  outward 
covenant,  Christ  calls  a  dog,  and  the  Jews  who  yet  rejected  him 
children.  Matt.  xv.  26,)  so  many  may  be  externally  children, 
in  respect  of  external  covenant,  and  yet  internally  dogs  and  evil 
men  ;  and  we  see  that  the  purest  churches  of  Christ  are  called 
saints,  and  faithful,  and  children  of  God,  and  yet  many  among 
them  hypocrites  and  unbelievers  ;  because  they  that,  in  respect 
of  church  estate,  and  outward  covenant  and  profession,  are 
outwardly  or  federally  saints,  are  many  times  inwardly  and 
really  unsound.  Hence,  therefore,  it  is,  that  when  we  say  that 
children  are  in  covenant,  and  so  church  members,  the  meaning 
is,  not  that  they  are  always  in  inward  covenant,  and  inward 
church  members,  who  enjoy  the  inward  and  saving  benefits  of 
the  covenant,  but  that  they  are  in  external  and  outward  covenant, 
and  therefore  outwardly  church  members,  to  whom  belong  some 
outward  privileges  of  the  covenant  for  their  inward  and  eternal 
good. 

These  things  being  clear,  I  the  rather  make  mention  of  them 
to  undermine  divers  usual  objections  against  the  membership  and 
covenant  interest  of  children  ;  as,  that  they  have  no  saving  grace 
many  times  ;  and  that  they  make  no  actual  profession  of  any 
grace,  and  that  many  of  them  degenerate  and  prove  corrupt  and 
wicked,  etc. ;  for  suppose  all  these,  yet  God  may  take  them  into 
outward  covenant,  (which  is  sufficient  to  make  them  the  church 
seed,  or  members  of  the  church,)  although  he  doth  not  receive 
them  into  inward  covenant,  in  bestowing  upon  them  saving  grace, 
or  power  to  profess  it ;  nay,  though  they  degenerate  and  grow 
very  corrupt  afterward. 

3.  Because  you  may  question  what  this  outward  covenant  is, 
to  which  the  seals  are  annexed,  and  under  which  we  shall  prove 
children  are  comprehended ;  and  because  the  knowledge  of  it  is 
exceeding  useful  and  very  pleasant,  I  shall  therefore  give  a  short 
taste  of  it,  as  a  light  to  our  after  discourse,  especially  as  it  is 
considered  in  the  largest  extent  of  it.  This  outward  covenant, 
therefore,  consists  chiefly  of  these  three  branches,  or  special 
promises :  — 

1.  The  Lord  engageth  himself  to  them,  that  they  shall  be 
called  by  his  name,  or  his  name  shall  be  called  upon  them,  as  it 
is  Is.  Ixiii.  19,  They  shall  be  called  the  sons  of  God,  (Hos.  i. 
10,)  and  the  people  of  God,  (Deut.  xxix.  12,  13  ;)  thou  becam- 
est  mine,  (Ezek.  xvi.  8.)     They  may  not  be  his  sons,  and  people. 


THE    CHURCn    MEMBERSHIP    OF    CHILDREN.  519 

really  and  savingly,  but  God  will  honor  them  outwardly  (at 
least)  with  this  name  and  privilege ;  they  shall  bear  his  name,  to 
be  called  so,  and  consequently  to  be  accounted  so  by  others,  and 
to  be  reckoned  as  of  the  number  of"  his  visible  church  and  peo- 
ple, just  as  one  that  adopts  a  young  son  ;  he  tells  the  father, 
if  he  carry  it  well  toward  him,  when  he  is  grown  up  to  years 
he  shall  possess  the  inheritance  itself;  but  yet,  in  the  mean  while, 
he  shall  have  this  favor,  to  be  called  his  son,  and  be  of  his  family 
and  household,  and  so  be  reckoned  among  the  number  of  his 
sons.     See  Rom.  ix.  4. 

2.  The  Lord  promiseth  that  they  shall,  above  all  others  in  the 
world,  have  the  means  of  doing  them  good,  and  of  conveying 
of  the  special  benefits  of  the  covenant.  Nay,  they  shall  be  set 
apart  above  all  people  in  the  world,  to  enjoy  these  special  ben- 
efits of  remission  of  sins,  power  against  sin,  eternal  life,  etc.,  and 
shall  certainly  have  these,  by  these  means,  unless  they  refuse 
them ;  this  is  evident  from  these  and  such  like  scriptures  and 
examples :  What  privilege  hath  the  Jew  ?  (saith  the  apostle, 
Rom.  iii.  1,  and  what  advantage  by  circumcision,  if  by  nature 
under  wrath  and  sin  ?  for  upon  that  ground  the  apostle  makes 
the  question :)  he  answers.  It  is  much  every  way,  but  chiefly  be- 
cause to  them  were  committed  the  oracles  of  God,  i.  e.,  the  word, 
promises,  covenant ;  which  are  the  ordinary  means  of  saving 
grace  and  eternal  good :  others  hear  the  word,  but  these  in  out- 
ward covenant  enjoy  it  by  covenant  and  promise ;  and  hence 
these,  in  the  first  place  and  principally,  are  sought  after  by  these 
means ;  and  therefore  Christ  forbids  his  disciples  at  first  to  go 
preach  in  the  way  of  the  Gentiles,  (persons  out  of  covenant,) 
but  to  the  lost  sheep  of  the  house  of  Israel,  (Matt.  x.  6  ;)  and  him- 
self tells  the  woman  of  Canaan  that  he  came  not  but  to  the  lost 
sheep  of  the  house  of  Israel.  (Matt.  xv.  24.)  And  although  he 
bids  his  disciples  go  preach  to  all  nations,  yet  (Acts  iii.  26)  it  is 
said.  Unto  you  first  hath  he  sent  Christ,  because  you  are  children 
of  the  promis%and  covenant,  (ver.  25  ;)  repent  therefore,  and  be 
converted,  (ver.  19.)  Do  not  resist  or  refuse  Christ,  for  he  hath 
first  sent  Christ  to  you,  to  bless  you  and  turn  you  from  your  in- 
iquities ;  and  the  promise  is  full  and  fair.  (Rom.  xi.  23.)  If  they 
abide  not  in  unbelief,  (i.  e.,  in  refusing  grace  and  Christ  when 
offered,)  they  shall  be  graffed  in,  for  God  is  able  to  do  it,  and  will 
do  it ;  and  the  reason  why  the  Lord  gave  his  people  up  to  their 
own  counsels,  it  was  because  '•  my  people  would  none  of  me," 
after  all  the  means  God  used  for  their  good.  (Ps.  Ixxxi.  11-13, 
and  Deut.  vii.  6.)  The  Lord  hath  chosen  you,  above  all  people 
on  the  earth,  to  be  a  special  people  to  himself,  and  thou  art  a 


520  THE    CHURCH    MEMBERSHIP    OF    CHILDREN. 

holy  people  unto  the  Lord.  Plow  a  holy  people  ?  By  Inward 
holiness  ?  No,  verily  ;  for  many  of  them  were  inwardly  unholy, 
both  parents  and  children  ;  but  thou  art  holy,  i.  e.,  thou  art 
externally  sanctified  and  set  apart,  by  special  means  of  holiness, 
to  be  a  special  people  unto  God.  And  therefore  (Is.  v.  7)  the 
men  of  Judah  are  called  God's  pleasant  plant ;  i.e.,  planted  into 
the  root  and  fatness  of  the  church,  and  therefore  had  all  means 
used  for  their  further  special  good.  (ver.  4.)  "  What  could  be 
done  to  my  vineyard  that  hath  not  been  done  ?  "  And  hence 
it  is,  that  though  the  word  may  come  to  heathens  as  well  as 
church  members,  yet  it  comes  not  to  them  by  way  of  covenant, 
as  it  doth  to  church  members ;  nor  have  they  any  promise  of 
mercy  aforehand,  as  church  members  have  ;  nor  is  it  chiefly  be- 
longing to  such,  but  unto  the  children  of  the  covenant  and  the 
promise,  as  hath  been  said.  And  hence  also  it  follows  that  God 
never  cuts  off  the  seed  of  his  servants  from  the  special  benefits  of 
the  covenant,  until  they  have  had  the  means  thereunto,  and  they 
have  positively  rejected  those  means  ;  and  hence  the  Jews  (who 
are  made  the  pattern  of  what  God  will  do  toward  all  Gentile 
churches,  Rom.  xi.)  were  never  cast  off  till  by  positive  unbelief 
they  provoked  the  Lord  to  break  them  oflf  by  rejecting  and  refus- 
ing the  means  of  their  eterhal  peace. 

3.  The  Lord  promiseth  that  the  seed  of  his  people  (indefinitely 
considered)  shall  have  this  heart  (viz.,  which  would  refuse  special 
grace  and  mercy)  taken  away,  as  well  as  means  used  for  that 
end ;  this  is  evident  from  Deut.  xxx.  6,  "  The  Lord  thy  God 
will  circumcise  thy  heart  and  the  heart  of  thy  seed  to  love  the 
Lord ;  "  he  will  cut  off  the  uncircumcision,  and  sin,  and  resist- 
ance of  the  heart  against  God  ;  he  will  take  away  the  stony 
heart ;  not  indeed  from  all  in  outward  covenant  particularly, 
but  from  these  indefinitely ;  so  that  there  is  no  promise  to  do 
this  for  any  out  of  the  visible  church,  (though  God  of  his  sov- 
ereignty and  free  mercy  sometimes  doth  so,)  but  the  promise 
of  this  belongs  indefinitely  to  those  of  his  church,  among  whom 
usually  and  ordinarily  he  works  this  great  work,  leaving  him  to  his 
own  freeness  of  secret  mercy,  to  work  thus  on  whom  he  will,  and 
when  he  will ;  in  the  mean  while  no  man  can  exclude  himself,  or 
any  others  within  this  covenant,  from  hope  of  this  mercy  and 
grace,  but  may  with  comfort  look  and  pray  for  it ;  for  this  is 
God's  covenant,  that  the  Redeemer  shall  come  out  of  Sion,  and 
turn  away  ungodliness  from  Jacob,  (Rom.  xi.  26,  27  ;)  for  the 
covenant  of  God  doth  not  only  run  thus,  If  thou  believe  and 
receive  grace,  thou  shalt  have  it ;  but  thus  also,  I  will  circumcise 
your  heart,  I  will  take  away  the  stony  heart,  I  will  turn  away 


THE    CHURCH    MEMBERSIIir    OF    CHILDREN.  521 

ungodliness  from  you,  I   will    enable  to  believe.     And   hence 
these  three  things  follow  from  these  things  thus  opened :  — 

1.  That  as  the  covenant  runs  not  only  thus,  viz.,  "  If  thou  be- 
lie vest  though  slialt  be  saved,"  but  also,  "I  will  enable  to  believe,'* 
so  a  man's  entrance  into  covenant  is  not  only  by  actual  and 
personal  profession  of  faith,  (as  some  say,)  because  God's  cov- 
enant runs  a  peg  higher,  viz.,  to  make  and  enable  some  to  be- 
lieve, and  so  to  make  that  profession. 

2.  That  the  very  outward  covenant  is  not  merely  conditional, 
but  there  is  something  absolute  in  it ;  and  hence  it  follows  that 
it  is  a  great  mistake  of  some  who  think  that  circumcision  and 
baptism  seal  only  conditionally,  the  outward  covenant  being, 
say  they,  merely  conditional ;  for  those  three  things  mentioned 
in  the  outward  covenant,  you  see,  are  in  some  respect  absolute, 
and  if  the  covenant  was  only  conditional,  then  the  Lord  was  no 
more  in  covenant  with  church  members  than  with  pagans  and 
infidels  ;  for  it  may  be  propounded  conditionally  to  all  such,  that 
if  they  believe  they  shall  be  saved;  but  assuredly  God's  grace 
is  a  little  more  extensive  to  the  one  than  to  the  other. 

3.  Hence  you  may  see  what  cicumcision  once  did,  and  baptism 
now  seals  unto  ;  even  to  infants  the  seal  is  to  confirm  the  cov- 
enant ;  the  covenant  is,  that  God  (outwardly  at  least)  owns  them, 
and  reckons  them  among  his  people  and  children  within  his  visi- 
ble church  and  kingdom,  and  that  hereupon  he  will  prune,  and 
cut,  and  dress,  and  water  them,  and  improve  the  means  of  their 
eternal  good  upon  them,  which  good  they  shall  have,  unless  they 
refuse  in  resisting  the  means  ;  nay,  that  he  will  take  away  this 
refusing  heart  from  among  them  indefinitely,  so  that  though 
every  one  can  not  assure  himself  that  he  will  do  it  particularly 
for  this  or  that  person,  yet  every  one,  through  this  pl"omise,  may 
hope  and  pray  for  the  communication  of  this  grace,  and  so  feel 
it  in  time. 

These  things  thus  premised,  to  clear  up  the  ensuing  discourse, 
I  shall  now  do  two  things.  1.  Leave  a  few  grounds  and  reasons 
to  prove  that  children  are  in  church  covenant,  and  so  enjoy 
church  membership  by  their  parents.  2.  I  shall  then  answer 
your  scruples. 

Argument  1.  To  the  first.  The  truth  of  it  is  manifest  by 
clearing  up  this  proposition,  viz.,  that  one  and  the  same  covenant, 
which  was  made  to  Abraham  in  the  Old  Testament,  is  for  sub- 
stance the  same  with  that  in  the  New  ;  and  this  under  the  New 
Testament  the  very  same  with  that  of  Abraham's  under  the  Old. 

I  say,  for  substance  the  same ;  for  it  is  acknowledged  that 
there  was  something  proper  and  personal  in  Abraham's  covenant, 
4-i* 


522  THE    CHURCH   MEMBERSHIP    OF    CHILDREN. 

as  to  be  a  father  of  many  nations  ;  but  this  was  not  of  the  sub- 
stance of  the  covenant,  which  belongs  to  all  the  covenanters, 
and  unto  which  the  seal  of  circumcision  was  set ;  for  all  Abra- 
ham's seed,  neither  in  those  nor  these'  days,  are  the  fathers  of 
many  nations,  nor  did  circumcision  seal  it. 

Again :  it  is  confessed  that  the  external  administrations  of  this 
one  and  the  same  covenant  are  diverse  ;  but  still  the  covenant 
for  substance  is  the  same.  For  that  old  covenant  was  dispensed 
with  other  external  signs,  sacrifices,  types,  prophecies,  than  this 
under  the  new.  There  was  something  typical  in  Abraham's 
covenant  concerning  Canaan,  a  type  of  heaven  ;  but  yet  the  same 
covenant  remains  now  with  a  more  naked  manner  of  dispensa- 
tion, or  promise  of  heaven.  And  hence  it  follows  that,  if  it  may 
appear  that  the  covenant  itself  is  one  and  the  same  now  as  then, 
then  as  now,  then  it  will  undeniably  follow  that,  if  the  new 
covenant  under  the  gospel  be  not  a  carnal  covenant,  no  more  was 
that  ;  if  the  new  covenant  be  not  proper  to  Abraham's  natural 
seed,  no  more  was  that  which  was  made  with  Abraham ;  if  the 
substance  of  that  covenant  was,  "  I  will  be  a  God  to  thee  and  thy 
seed,"  then  this  very  covenant  remains  still  under  the  gospel,  it 
being  one  and  the  same  with  that :  if,  by  virtue  of  that  covenant, 
the  children  were  made  members  of  the  church,  and  hence  had  a 
church  privilege,  and  seal  administered,  then,  the  same  covenant 
remaining  the  same,  and  in  the  same  force  and  benefit,  our  chil- 
dren also  are  taken  into  the  like  membership.  It  remains  there- 
fore to  prove  that  which  all  our  divines  have  long  since  made  good 
against  the  Papists,  that  the  covenant  then  and  now  is  for  sub- 
stance one  and  the  same ;  or  that  the  covenant  made  with  Abra- 
ham was  a  gospel  covenant,  and  this  gospel  covenant  the  same 
that  was  made  with  Abraham. 

1.  The  covenant  made  with  Abraham  is  renewed  in  the  gos- 
pel, as  to  the  main  thing  in  it,  viz.,  I  will  be  their  God,  and  they 
shall  be  my  people,  (Heb.  viii.  10;  Jer.  xxxi.  33;)  and  though 
the  seed  be  not  expressed,  yet  it  is  understood,  as  it  is  Gen. 
xvii.  8,  and  if  need  be  shall  be  proved  hereafter. 

2.  Because  Abraham's  covenant  is  of  gospel  and  eternal  priv- 
ileges ;  not  proper  therefore  to  him,  and  his  fleshly  posterity ; 
for  righteousness  by  faith  was  sealed  up  by  circumcision,  (Rom. 
iv.  11,)  which  is  a  gospel  privilege,  and  is  the  ground  of  all 
other  privileges ;  and  yet  in  Gen.  xvii.  7,  there  is  no  expression 
of  this  righteousness  by  faith,  but  it  is  understood  therefore  in 
this,  I  will  be  their  God.  So  the  promise  of  eternal  life  and 
resurrection  thereunto  is  wrapped  up  in  this,  "  I  am  the  God  of 
Abraham,  Isaac,  and  Jacob." 


THE    CnUIlCn    MEMBERSHIP    OF    CHILDREN.  523 

3.  Because  there  was  never  any  co\'enant  but  it  was  either 
of  fjrace  or  works  ;  that  of  works  on  Mount  Sinai,  that  of  grace 
which  was  made  with  Abraham;  and  hence  (Gal.  iii.  17)  the 
covenant  which  was  confirmed  afore  by  Christ,  the  law  four  hun- 
dred and  thirty  years  after  can  not  disannul.  And  what  was 
that  covenant  before  ?  Surely  it  was  the  covenant  of  grace, 
because  it  was  confirmed  by  Christ ;  and  what  was  this  covenant 
confirmed  by  Christ  but  the  covenant  made  with  Abraham  ?  for 
of  this  the  apostle  speaks,  (ver.  14,  16,)  and  he  calls  it  expressly 
by  the  name  of  gospel,  or  the  gospel  covenant,  (ver.  8,  9.) 

4.  Because,  when  God  reneweth  his  promise  and  covenant 
made  with  Abraham  with  his  people  at  the  plains  of  Moab, 
(Deut.  XXX.  6,)  it  runs  in  these  words,  viz.:  "I  will  circumcise 
thy  heart,  and  the  heart  of  thy  seed."  Now,  this  is  a  gospel 
privilege  and  a  gospel  covenant,  a,s  appears  by  comparing  this 
text  with  Rom.  x.  8,  wherein  the  righteousness  of  faith,  or  the 
gospel,  is  brought  in  speaking  the  words  of  this  covenant,  saying, 
"The  word  is  nigh  thee,  in  thy  heart  and  mouth."  (Deut.  xxx. 
11-14.)  Now,  if  that  place  (Gen.  xvii.  7)  should  be  said  to  be 
obscure  concerning  the  promise,  (I  will  be  a  God  to  thy  seed,) 
yet  here  in  this  place  God  speaks  plainly,  which  by  comparing 
the  Scriptures  is  a  gospel  promise,  and  of  a  gospel  privilege,  and 
therefore  to  be  preached  by  ministers  of  the  gospel,  and  to  be 
believed  by  the  professors  of  it. 

5.  Because  this  promise  (I  will  be  a  God  to  thee  and  thy 
seed)  doth  not  belong  to  Abraham  and  his  seed  as  after  the  flesh, 
or  as  lineally  descended  of  Abraham,  but  as  believers  ;  and  this 
is  most  evident  Rom.  xi.,  wherein  it  is  said  of  the  Jews,  1.  That 
they  were  broken  off  (made  no  people,  no  church)  by  unbelief, 
(ver.  20.)  2.  That  by  faith  they  shall  be  graffed  in  again,  (ver. 
23.)  If,  therefore,  they  were  broken  off  the  church  by  unbelief, 
then  they  stood  as  members  of  the  church  by  faith ;  and  if  by 
faith  they  should  be  graffed  in,  then  they  stood  by  faith  at  first. 
Again  :  it  is  said,  in  this  Rom.  xi.  28,  that  they  are  loved  for  the 
fathers'  sake?,  surely  not  as  natural  fathers,  but  as  spiritual  by 
faith  ;  and  hence  (Xeh.  ix.  8)  it  is  expressly  said,  that  God  found 
Abraham  faithful  before  him,  and  made  a  covenant  with  him. 

Again:  if  the  posterity  of  Abraham  were  members  upon  this 
ground  only  or  chiefly,  (viz.,  because  they  were  lineally  descended 
of  xVbraham,  then  Esau,  Ishmael,)  the  Jews  (Rom.  xi.  20)  could 
never  have  been  cast  off  from  being  members  of  the  church, 
because  they  were  always  the  natural  offspring  and  posterity 
of  Abraham.  Hence,  therefore,  it  follows  that,  if  they  were 
ingraffed  in   the  church  as  believers,  (the   fathers  as  actually 


524  THE    CHURCH    MEMBERSHIP    OF    CHILDREN. 

believing,  the  children  as  set  apart  by  promise  of  God  to  be 
made  to  believe,  and  in  their  parents'  faith  accounted  believers,) 
then  all  believers  at  this  day  have  the  same  privilege,  and  the 
covenant  then,  being  made  only  in  respect  of  faith,  must  needs  be 
gospel  covenant,  the  same  with  God's  covenant  at  this  day.  And 
hence,  also,  it  follows  that  if  they  were  meml)ers  as  believers, 
then  not  as  members  of  that  nation.  They  were  not,  therefore, 
members  of  the  church,  because  they  were  descended  of  Abra- 
ham, and  were  in  a  national  church,  and  were  by  generation 
Jews.  Circumcision  was  a  seal  of  righteousness  by  faith,  (Rom. 
iv.  11 ;)  therefore  they  were  sealed  as  believers. 

Thus  much  for  the  first  argument,  wherein  I  have  been  the 
larger,  because  much  light  is  let  in  by  it,  to  answer  divers  mis- 
takes.    I  shall  name  the  rest  with  more  brevity. 

Argument  2.  If  it  was  the  curse  of  Gentiles  to  be  stran- 
gers to  the  covenants  of  promise  (made  with  the  Jews)  before 
they  became  the  churches  of  God,  then  by  being  churches  this 
curse  is  removed;  and  hence  (Eph.  ii.  12,  13)  the  apostle  saith 
they  were  strangers  to  the  covenant  and  commonwealth  of  Israel, 
but  are  not  so  now.  If  you  say  that  the  Ephesians  were  in 
covenant,  but  not  their  seed,  and  so  they  were  not  strangers,  I 
answer,  that  the  apostle  doth  not  set  out  their  cursed  estate 
merely  because  they  were  without  any  covenant,  but  because 
they  were  strangers  to  that  covenant  of  promise  which  the 
Israelites  had ;  for  if  their  children  had  it  not,  they  were  then 
as  without  covenant,  so  witliout  God  and  without  hope,  as  pagans 
are,  which  is  notoriously  cross  to  the  current  of  all  Scripture,  as 
may  afterward  appear. 

Argumerit  3.  The  apostle  expressly  saith,  "  Your  children 
are  holy,"  (1  Cor.  vii.  14;)  and  if  federally  holy,  then  of  the 
church,  (for  real  holiness  can  not  be  here  meant,)  and  in  the 
covenant  of  it ;  even  as  it  is  said,  (Deut.  vii.  6,)  Thou  art  "a  holy 
people  unto  the  Lord  thy  God,"'  few  of  which  mumber  were 
really  and  savingly  holy ;  but  they  were  all  so  federally,  or  by 
covenant,  and  so  became  God's  special  church  or  people. 

If  you  say  that  this  holiness  is  meant  of  matrimonial  holiness, 
viz.,  that  your  children  are  not  bastards,  but  legitimate,  the 
answer  is  easy ;  for  upon  this  interpretation  the  apostle's  answer 
should  be  false ;  for  then,  if  one  of  the  parents  had  not  been  a 
believer,  and  so  by  his  believing  sanctified  his  unbelieving  wife, 
their  children  must  have  been  bastards ;  whereas  you  know  that 
their  children  had  not  been  in  that  sense  unclean  or  illegitimate, 
although  neither  of  them  were  believers  ;  for  the  apostle's  dispute 
is  plain,  viz.,  that,  if  the  believing  husband  did  not  sanctify  his 


THE    CHURCH   MEMBERSHIP    OF    CHILDREN.  525 

unbelieving  wife,  then  were  your  children  unclean,  i.  e.,  say  you, 
bastards ;  but  it  is  evident  that  children  may  be  in  this  sense 
clean,  and  yet  no  fiiith  in  either  parent  to  sanctify  one  an- 
other to  their  particular  use,  unless  you  will  say  that  all  chil- 
dren of  heathens  are  bastards,  because  neither  of  the  parents 
believe. 

Argument  i.  Rom.  xi.  17,  "The  Jews  are  cut  off  from  the 
fatness  of  the  olive  tree,  and  the  Gentiles  put  in,  or  ingraifed  in 
their  room."  Now,  this  ingratfing  is  not  into  Christ  by  saving 
faith,  for  it  is  impossible  that  such  should  ever  be  broken  off  who 
are  once  in  ;  it  must  therefore  be  meant  of  their  ingratfing  into 
the  external  state  of  the  visible  church,  and  the  fatness  and 
privileges  thereof,  of  which  church  Christ  is  the  external  and 
political  head,  into  whom  (in  this  respect)  they  are  ingraffed  by 
external  visible  faith  and  covenant.  Hence  thus  I  reason:  that 
if  the  Jews  and  their  children  were  ingraffed  members  of  the 
church,  then  the  Gentile  churches  ingraffed  into  the  same  state, 
and  coming  in  their  room,  are,  together  with  their  children,  mem- 
bers of  the  church ;  when  the  Jews  hereafter  shall  be  called, 
they  shall  be  ingraffed  in  as  they  were  before,  them  and  their 
seed.  (ver.  23.)  In  the  mean  while  the  apostle  puts  no  differ- 
ence between  the  present  ingraffing  of  the  Gentiles  now  and  of 
theirs  past,  or  to  come,  and  therefore  they  and  their  seed  are 
ingraffed  members  now. 

Argument  5.  Because  there  is  the  same  inward  cause  moving 
God  to  take  in  the  children  of  believing  church  members  into 
the  church  and  covenant  now,  to  be  of  the  number  of  his  people, 
as  there  was  for  taking  the  Jews  and  their  children ;  for  the 
only  cause  why  the  Lord  took  in  the  Jews  and  their  children 
thus,  was  his  love  and  free  grace  and  mercy.  Deut.  iv.  37, 
"  Because  he  loved  thy  fathers,  therefore  he  chose  their  seed ; " 
which  choosing  is  not  by  eternal  election,  or  choosing  to  glory, 
for  many  of  their  seed  never  came  to  glory,  but  unto  this  priv- 
ilege, to  be  his  people  above  all  others  in  outward  covenant 
with  him ;  which  is  exceeding  great  love,  if  you  remember  what 
hath  been  said  of  the  branches  of  this  outward  covenant  and 
visible  church  estate.  And  hence,  (Deut.  x.  lo,)  "because  the 
Lord  had  a  delight  in  thy  fathers,"  hence  he  chose  their  seed 
above  all  people,  as  at  that  day,  viz.,  to  be  his  people ;  so  that 
I  do  from  hence  fully  believe  that  either  God's  love  is  in  these 
days  of  his  gospel  less  unto  his  people  and  servants  than  in  the 
days  of  the  Old  Testament,  or,  if  it  be  as  great,  that  then  the 
same  love  respects  the  seed  of  his  people  now  as  then  it  did. 
And  therefore,  if  then  because  he  loved  them  he  chose  their  seed 


526  THE    CHURCH    MEMBERSHIP    OF    CHILDREN. 

to  be  of  his  cliurcli,  so  in  these  days,  because  he  loveth  us,  he 
chooseth  our  seed  to  be  of  his  church  also. 

Argument  6.  Because  our  Saviour  speaks  pLainlj  of  all  chil- 
dren who  are  brought  to  him,  that  of  such  is  the  kingdom  of 
heaven ;  and  none  are  ordinarily  heirs  of  the  kingdom  of  glory 
but  such  as  are  of  God's  visible  church  and  kingdom  here.  The 
objections  against  this  place  I  think  not  worth  confuting,  because 
I  hope  enough  is  said  to  clear  up  this  first  particular,  to  prove 
the  children  of  confederate  believers  to  be  in  covenant,  and 
church  members. 

I  now  proceed  to  the  second  thing,  viz.,  to  answer  your  ob- 
jections. 

Objection  1.  If  children  (say  you)  be  members,  as  it  was  ia 
Abraham's  covenant,  then  wives  and  servants,  and  all  the  house- 
hold, are  to  be  taken  in  ;  for  so  it  was  Gen.  xvii.  and  Gen.  xxxv. 
2,  3 ;  and  then  what  churches  shall  we  have  but  such  as  you  fear 
God  will  be  weary  of  and  angry  with  ? 

Answer.  Churches  at  first  (by  your  own  confession)  were  in 
families,  where  therefore  God's  grace  did  the  more  abound  by 
how  much  the  less  it  did  abound  abroad.  And  hence  Abraham's 
family  and  household  was  a  church  of  God  :  but  yet  consider 
withal  that  all  were  not  of  this  family  church,  merely  because 
they  were  of  the  family  or  household,  but  because  they  were 
godly,  or  the  children  of  such  as  were  godly  in  the  family ;  for 
Abraham's  servants  and  household  were  such  as  he  could  and 
did  command  to  keep  the  way  of  the  Lord,  and  so  were  obedient 
to  God  in  him,  (Gen.  xviii.  19  ;)  and  we  see  they  did  obey, 
and  did  receive  that  new,  strange,  and  painful  sign  of  circum- 
cision, about  the  nature  and  use  of  which,  no  doubt,  he  first 
instructed  them;  and  in  the  place  you  mention,  (Gen.  xxxv.  4,) 
they  "  gave  to  Jacob  all  their  strange  gods  and  earrings  "  to  wor- 
ship God  more  purely.  And  it  is  evident  (Ex.  xii.  45)  that 
every  one  in  the  family  had  not  to  do  with  the  seals  of  the 
church,  and  therefore  now  not  of  the  church,  though  of  the 
family  ;  for  a  foreigner  or  hired  servant  was  not  to  eat  of  the 
passover,  nor  was  every  one  who  was  bought  with  money  to  eat 
of  it  until  they  were  circumcised,  (ver.  44,)  nor  were  any  such 
to  be  circumcised  until  they  were  willing  and  desirous  to  eat  the 
passover,  and  that  unto  the  Lord ;  then,  indeed,  they  and  theirs 
were  first  to  be  circumcised,  (ver.  48 ;)  and  although  this  be  not 
expressly  set  down  (Gen.  xvii.)  in  Abraham's  family,  yet  I  doubt 
not  but  that  as  one  scripture  gives  light  unto  another,  so  this 
scripture  in  Exodus  shows  the  mind  of  God  in  the  first  beginning 
of  the  church,  as  well  as  in  these  times :  if,  therefore,  the  servants 


THE    CIIUllCIl    MEMBEKSHir    OF    CIIILDKEX.  527 

who  were  godly  in  the  family  were  only  to  be  circumcised,  and 
their  children  born  in  the  house  with  them,  then  this  example  is 
no  way  leading  to  corrupt  churches,  as  you  fear  it  will,  but  rather 
the  contrary,  that  if  proselyte  servants  then  were  received  into 
the  church  together  with  their  seed,  much  more  are  they  received 
now ;  and  if  they  did  not  defile  the  church  then,  neither  should 
we  think  that  they  will  do  so  now. 

And,  I  beseech  you,  consider  of  it,  that  God  was  then  as 
careful  of  keeping  his  church  holy  as  in  these  days,  especially 
in  the  first  constitution  of  it,  as  in  this  of  Abraham's.  (Gen.  xvii.) 
And  hence  God  was  as  much  provoked  by  their  unholiness  then 
as  by  any  unholiness  now.  (1  Pet.  i.  IG.)  Suppose,  therefore, 
(as  you  imagine,)  that  all  the  household,  whether  profane  or  holy, 
were  to  be  received  into  the  covenant,  and  so  to  the  seal  of  it, 
do  you  think  that  this  course  of  admitting  all  profane  persons  then 
would  not  make  the  Lord  soon  weary  of,  and  angry  with,  those 
family  churches,  as  well  as  of  national  or  congregational,  now, 
upon  the  like  supposition?  If,  therefore,  any  servants  born  in  the 
house,  or  hired,  were  admitted,  surely  they  were  not  such  unholy 
ones,  whom  the  Lord  could  not  but  be  as  much  angry  with  then 
as  now  ;  but  they  were  godly  and  holy,  at  least  in  outward  pro- 
fession, upon  which  ground  the  Lord  commanded  them  to  be 
circumcised. 

I  know  there  are  some,  and  very  holy  and  learned  also,  who 
think  that  if  any  godly  man  undertakes  to  be  as  a  father  to  an 
adopted  pagan  or  Indian,  that  such  a  one,  not  grown  up  to  years, 
is,  from  the  example  in  Gen.  xvii.,  to  be  received  into  the  covenant 
of  the  church,  and  the  seal  of  it ;  and  I  confess  I  yet  see  no  con- 
victing argument  against  it,  if  it  could  be  proved  that  some  ser- 
vants bought  with  Abraham's  money  were  such,  and  were  under 
years  ;  but  I  see  as  yet  no  convicting  argument  for  this  assertion 
from  this  example,  and  therefore  I  stick  to  the  former  answer, 
and  see  no  reason  from  any  rule  of  charity  but  to  believe  that 
all  those  in  Abraham's  family  were  either  visibly  godly  or  the 
children  of  such,  to  whom  circumcision  belongs,  and  consequently 
might  as  well  partake  of  church  membership  as  Abraham  him- 
self; which  sort  of  servants,  in  these  days,  may  as  well  be  admit- 
ted to  church  membership  without  fear  of  defiling  the  church 
as  their  masters  themselves. 

Object.  2.  If  children  (say  you)  be  members,  then  all  chil- 
dren, good  and  bad,  must  be  received,  as  Jacob  and  Esau,  etc. 

Ans.  Why  not  ?  For  if  there  be  any  strength  in  this  argu- 
ment, it  holds  as  strongly  against  the  admission  of  professing 
visible  believers ;  where,  though  all  are  externally  and  federally 


628  THE    CHURCH    MEMBERSHIP    OF    CHILDREN. 

holy,  yet  some,  yea,  many,  yea,  the  greatest  part  of  such,  may 
be  inwardly  bad,  and  as  profane  in  their  hearts  as  Esau ;  and 
must  we  therefore  refuse  them  to  be  church  members  because 
many  of  them  may  be  inwardly  bad  ?  Verily,  there  must  then 
never  be  churches  of  God  in  this  world.  So  it  is  among  children : 
they  are  all  outwardly  holy,  yet  many  of  them  may  be  inwardly 
unholy,  like  Esau :  must  we  not,  therefore,  accept  them  to  mem- 
bership ?  It  is  a  miserable  mistake  to  think  that  inward,  real 
holiness  is  the  only  ground  of  admission  into  church  membership, 
as  some  Anabaptists  dispute ;  but  it  is  federal  holiness,  whether 
externally  professed,  as  in  grown  persons,  or  graciously  promised 
unto  their  seed. 

Reply  1.  But  you  here  reply.  If  so,  then  they  are  of  the 
church  when  they  are  grown  up,  and  profane  until  they  are  cast 
out ;  and  to  take  in  profane  is  sinful.   (Ezek.  xliv.) 

Ans.  It  is  very  true  ;  for  it  is  herein  just  as  it  is  in  admitting 
professing  believers ;  they  may  prove  profane,  and  continue  so  in 
church  membership  until  they  are  cast  out ;  but  is  this  therefore 
any  ground  to  keep  out  those  who  are  personally  holy  by  their 
own  profession  ?  No,  verily ;  why,  then  should  such  as  are  pa- 
rentally and  federally  holy  be  kept  out  from  church  membership 
because  they  may  prove  profane,  and  being  profane  must  remain 
church  members  till  they  be  cast  out. 

Reply  2.  But  then  (you  say)  they  must  be  church  members 
though  their  parents  themselves  and  the  whole  church  be  unwill- 
ing thereunto,  even  as  (say  you)  a  man  that  marrieth  a  woman, 
her  children  must  be  his,  and  he  be  a  father  to  them,  thougli  he, 
and  she,  and  they  should  say  he  shall  not  be  a  father-in-law  to 
them. 

Ans.  This  similitude  of  marriage  doth  neither  prove  nor 
illustrate  the  thing;  for  the  relation  between  father  and  such 
children  is  absolute  and  natural,  and  hence  continues  though 
they  say  he  shall  not  be  their  father,  and  though  he  profess  he 
will  not ;  but  the  relation  founded  upon  church  covenant  between 
member  and  member  is  not  natural,  nor  only  and  always  absolute, 
but  also  conditional,  which  condition  not  being  kept,  the  relation 
may  be  and  is  usually  broken ;  for  look,  as  the  Jews  were  not  so 
absolutely  God's  people,  but,  if  they  did  in  time  reject  the  gospel, 
they  were  to  be  cast  off,  and  indeed  are  so  at  this  day,  (Rom. 
ii.  25;  Hosea  ii.  2;  Acts  xiii.  46,  51,)  so  it  is  with  all  Gen- 
tile churches,  and  the  members  thereof;  and  as  for  that  which 
you  last  say,  that  they  may  refuse  their  parents'  covenant  at  age 
as  well  as  own  it,  and  so  may  members  go  out  at  pleasure,  which 
is  disorder,  I  answer,  that  the  like  may  be  said  of  such  members 


THE    CIIUKCII    MEMBERSHIP    OF    CHILDREN.  529 

as  come  in  by  personal  profession,  for  they  may  renounce  their 
own  covenant  with  God  and  the  church :  one  may  do  so,  and  so 
may  twenty ;  yet,  though  this  be  wickedness  and  disorder,  yet 
the  church  may  proceed  against  them,  and  so  it  may  against 
their  children,  who  are  bound  to  own  the  covenant  made  with 
God,  and  of  God  with  them  in  their  parents,  as  well  as  any 
cliurch  members  are  to  own  their  own  covenant  by  their  own 
personal  profession.  What  disorder,  therefore,  will  come  in  as 
you  conceive  this  way,  will  come  in  by  your  own  way,  and  what 
course  you  should  take  to  heal  the  one,  by  the  same  you  may 
heal  the  other. 

Object.  3.  If  children  (say  you)  be  members,  then  their  seed 
successively,  until  they  be  either  dissolved  or  excommunicated ; 
and  if  so,  then  what  churches  shall  we  have  ? 

Ans.  1.  Wliat  churches  shall  we  have  ?  Truly,  not  always 
churches  of  angels  and  saints,  but  mixed  with  many  chaffy  hypo- 
crites, and  ofttimes  profane  persons.  But  still  I  say  this  objec- 
tion holds  as  firm  against  gathering  churches  of  visible  profess- 
ing believers  ;  for  God  knows  what  churches  we  may  have  of 
them,  even  heaps  of  hypocrites  and  profane  persons,  for  I  know 
not  what  can  give  us  hope  of  their  not  apostatizing,  but  only  God's 
promise  to  be  a  God  to  them  and  to  preserve  them  ;  and  truly 
the  same  promise  being  made  to  their  seed  gives  me  as  much 
ground  of  faith  to  hope  well  of  churches  rising  out  of  the  seed 
of  the  godly,  as  of  the  professing  parents  themselves.  I  know 
one  may  have  more  experimental  charity  concerning  some  few 
professing  the  fear  of  God;  but  my  church  charity  is  equal  about 
them,  especially  considering  that  those  whom  God  receives  into 
church  covenant,  he  doth  not  only  take  them  to  be  a  people  to 
him,  but  to  establish  them  to  be  such,  viz.,  for  time  to  come. 
And  hence  God  is  said  to  establish  his  covenant  with  Isaac,  not 
Ishmael,  who  was  to  be  rejected,  (Gen.  xvii.  19,)  and  God  is 
said  to  gather  them  into  covenant,  to  establish  them  to  be  a 
people,  both  young  and  old,  present  posterity  and  that  which  was 
to  come.   (Deut.  xxix.  11-15.) 

2.  God  was  as  holy  and  as  exactly  requiring  holiness  from  the 
Jewish  church  as  well  as  from  Christian  churches :  now,  do  you 
think  that  the  covenant  which  then  wrapped  up  the  Jews'  chil- 
dren into  church  membership  was  a  highway  of  profaneness  and 
unholiness  in  the  members  thereof,  and  of  defiling  and  polluting 
God's  church  ?  or  was  it  a  way  and  means  of  holiness,  and  to  keep 
them  from  being  profane?  To  affirm  the  first  is  something  blas- 
phemous and  very  false,  for  it  is  expressly  said,  (Jer.  xiii.  11,) 
that  "  as  the  girdle  cleaveth  to  the  loins  of  a  man,  so  he  caused  the 
VOL.  111.  45 


530  THE    CHURCH    MEMBERSHIP    OF    CHILDREN. 

whole  house  of  Israel  (not  grown  men  only)  to  cleave  to  him, 
that  they  might  be  to  him  a  people,  (which  was  by  covenant,) 
and  for  a  name,  for  a  praise,  and  for  a  glory."  God's  name,  glory, 
praise,  was  the  end,  and  the  covenant  was  the  means  hereunto; 
and  therefore  it  was  no  way  or  means  of  unholiness  in  that  church ; 
but  if  you  say  it  was  a  means  of  holiness,  why  then  should  we 
fear  the  polluting  of  churches  by  the  same  covenant,  which  we 
have  proved  wraps  in  our  seed  also  ?  Indeed,  they  did  prove 
universally  profane  in  the  Jewish  church ;  so  they  may  in  ours ; 
but  shall  man's  wickedness  in  abusing  God's  grace,  and  forsakmg 
his  covenant,  tie  the  hands  or  heart  of  God's  free  grace  from 
takinfT  such  into  covenant  ?  What  though  some  did  not  believe  .'' 
saith  die  apostle,  (Rom.  iii.  3,  4,)  "Shall  their  unbelief  make  the 
faith  of  God  without  effect  ?     God  forbid." 

3.  Suppose  they  do  prove  profane  and  corrupt  churches  ;  yet 
even  then,  when  they  are  corrupt,  they  are  such  churches  where 
ordinarily  God  gathers  out  his  elect,  and  out  of  which  (tdl  purer 
are  ijathered,  or  these  wholly  rejected)  there  can  not  be  expected 
ordinarily  any  salvation;  for  so  saith  our  Saviour,  "  Salvation  is 
of  the  Jews,"  (John  iv.  22,)  even  in  that  very  corrupt  and  worst 
estate  of  the  church  that  ever  it  was  in. 

Object,  4.  If  children  be  members,  then  tliey  must  come  to 
the  Lord's  supper ;  for  you  know  no  difference  between  member 
and  member  in  point  of  privilege,  unless  they  be  under  some  sm, 
Ans.  1.  Yes,  verily,  there  is  a  plain  difference  between  meni- 
ber  and  member  (though  professing  believers)  in  point  of  privi- 
lege, though  they  lie  under  no  sin ;  for  a  man  may  speak  and 
prophesy  in  the  church,  not  women.  A  company  of  men  may 
make  a  church,  and  so  receive  in  and  cast  out  of  the  church,  but 
not  women,  though  professing  saints.  ^ 

2.  All  grown  men  are  not  to  be  admitted  (though  protessmg 
believers)  to  the  Lord's  supper  :  my  reason  is,  a  man  may  be- 
lieve in  Christ,  and  yet  be  very  ignorant  of  the  nature,  use,  and 
ends  of  the  Lord's  supper  :  now,  such  may  be  baptized  as  soon 
as  ever  faith  appears,  (Mark  xvi.  16,)  but  they  may  not  be 
admitted  to  the  Lord's  supper,  because  they  will  be  gudty  ot  the 
body  and  blood  of  the  Lord,  if  they  through  their  ignorance  can 
not  discern  the  Lord's  body.  I  know  no  reason  but  ignorant 
persons  may  be  as  well  suspended  from  the  use  ot  this  privilege, 
though  they  be  true  believers,  (for  faith  may  consist  with  much 
icrnorance,)  as  well  as  distracted  persons,  who,  notwithstanding, 
may  be  believers  also. 

3.  If,  therefore,  children  be  able  to  examine  themselves 
and  discern  the  Lord's  body,  they  may  then  eat ;  and  herein 


THE    CHURCH    MEMBERSHIP    OF    CHILDREN.  531 

there  is  no  difference  in  this  privilege  between  member  and 
member. 

4.  Children  not  being  usually  able  to  examine  themselves,  nor 
discern  the  Lord's  body,  hence  they  are  not  to  be  admitted  to 
the  use  of  this  privilege  ;  and  yet  they  may  be  such  members 
as  may  enjoy  the  benefit  of  other  privileges,  even  that  of  baptism  ; 
for  baptism  seals  up  our  first  entrance  into  the  covenant.  This 
first  entrance  is  not  always  by  personal  profession  of  faith,  but  by 
God's  promise  of  working,  or  of  vouchsafing  the  means  of  work- 
ing of  it:  now,  children  (as  is  proved)  being  under  this  covenant, 
(as  we  see  all  the  posterity  also  of  Abraham  was,)  hence,  though 
children  can  not  profess  faith,  nor  actually  examine  themselves, 
yet  they  may  receive,  and  must  receive,  baptism,  being  already 
.  under  God's  covenant ;  but  because  the  Lord's  supper  doth  not 
seal  up  this  first  entrance  and  first  right  to  the  covenant,  but  our 
growth  and  fruition  of  the  covenant,  hence  this  act  on  our  part 
is  required  to  participate  in  this,  which  the  apostle  calls  self- 
examination,  and  the  act  of  taking  and  eating  Christ,  and  of 
discerning  the  Lord's  body,  and  of  doing  this  in  remembrance 
of  Christ,  which  every  baptized  person  and  church  member  is  not 
always  able  to  do.  A  child  may  receive  a  promise  aforehand  of 
a  rich  estate  given  him,  and  this  promise  sealed  up  to  him,  his 
father  receiving  it  for  him ;  but  it  is  not  fit  that  he  should  be  put 
to  the  actual  improvement  and  fruition  of  that  estate  until  he  is 
grown  up,  understands  himself,  and  knows  how  to  do  it :  so  it 
is  here ;  the  sacrament  of  the  Lord's  supper  requires  ability, 
1.  To  take  Christ  as  our  own  ;  2.  To  eat  Christ ;  that  is,  to  take 
fruition  of  him ;  the  which  acts  of  faith  God  doth  not  require  of 
all  those  immediately  who  are  wrapped  up  in  covenant  with  him. 

Object.  \.  But  here  you  say  that  that  examination  (1  Cor. 
xi.)  is  required  of  all  that  be  members,  and  that  at  all  times,  as 
well  as  at  their  first  coming  to  the  Lord's  supper. 

Ans.  This  examination  is  indeed  required  of  all  those  mem- 
bers who  should  i)artake  of  the  Lord's  supper,  but  it  is  not  re- 
quired (as  you  seem  to  say)  of  every  one  to  make  him  a  member, 
so  that  none  can  be  a  member  but  him  that  is  able  to  examine 
himself;  for  God's  covenant  to  work  faith,  and  to  give  power  to 
examine  one's  self  afterward,  may  make  some  as  truly  members 
as  those  who  are  able  to  act  and  express  their  faith.  Now,  I 
have  proved  that  God's  covenant  is  aforehand  given  to  children ; 
and  to  give  them  the  seal  of  their  first  entrance  into  it  many 
years  after  is  as  vile  a  thing  as  for  them  that  are  able  and  fit  to 
examine  themselves  to  have  this  sacrament  of  the  Lord's  supper 
denied  or  delayed  till  many  years  after. 


532  THE  cnuRCii  membership  op  children. 

Object.  2.  But  you  say,  It  is  left  to  every  one's  conscience 
to  examine  himself,  not  that  others  should  examine  them,  and 
consequently,  if  children  be  members,  then  it  must  be  left  upon 
their  conscience. 

Ans.  We  know  in  our  own  consciences  that  children  usually 
can  not  examine  themselves  :  now,  if  the  elders  and  the  church  are 
bound  to  see  Christ's  rules  observed  by  others,  and  if  this  exam- 
ination be  the  rule  that  all  must  walk  by  who  participate  here, 
then  they  must  not  suffer  such  young  ones,  no,  nor  persons 
grown  up  and  entered  in  by  personal  profession,  to  receive  this 
seal  as  they  know  are  unable  thus  to  do.  I  think,  if  churches 
should  degenerate  in  these  days,  this  course  of  discipline  should 
be  attended  (especially  by  the  elders)  toward  any  of  their  mem- 
bers, which  way  soever  they  have  entered,  whether  by  their  own 
or  by  their  parents'  covenant.  And  I  have  oft  feared  that  there 
is  some  need  already  of  it,  even  toward  some  who  enter  by  their 
own  covenant,  and  may  have  faith,  but  are  miserably  to  seek  in 
the  nature,  use,  and  ends  of  the  Lord's  supper,  and  consequently 
unfit  to  discern  of  Christ's  body,  and  so  to  come  to  that  sacra- 
ment. 

Object.  5.  If  children  may  be  members,  and  yet  not  come  to 
the  Lord's  supper,  then  it  may  come  to  pass  that  a  whole  church 
may  be  a  church,  and  yet  not  have  the  Lord's  supper,  or  ought 
not  to  have  it. 

Ans.  1.  So  there  may;  for  a  church  may  be  a  true  church, 
and  yet  want  the  benefit  of  some  one  or  more  of  God's  ordi- 
nances, sometimes  pastors,  sometimes  elders,  sometimes  seals. 

2.  A  church  of  professing  believers  may  degenerate,  and  turn 
profane,  and  sottish,  and  so  have  no  just  right  to  the  seals ;  and 
their  officers  may  leave  them,  and  so  have  no  use  of  the  seals  ; 
yet  I  suppose  it  is  a  church  of  Christ  still,  though  degenerate, 
though  unfit  to  enjoy  seals  :  will  you  therefore  think  the  way  of 
their  membership  unlawful,  viz.,  by  professing  their  faith,  be- 
cause such  a  rare  thing  as  this  may  happen  ?  Why,  then, 
should  you  think  the  way  of  children's  membership  unlawful, 
because  of  the  like  rarity  in  such  a  dark  and  gloomy  state  of 
them  as  you  mention  ? 

Object.  6.  If  children  be  members,  then  there  will  be  many 
in  the  church  who  are  not  saints  by  calling,  nor  faithful  in  Christ 
Jesus,  which  ought  not  to  be  if  the  church  could  see  it ;  but  these 
may  be  too  plainly  seen. 

Ans.  1.  I  do  think  it  is  true  that  poor  children  may  be  and 
are  looked  upon  with  too  many  dejected  thoughts  of  unbelief,  de- 
spising of  them  as  children  of  wrath  by  nature,  and  not  with  such 


THE    CHURCH    MEMBERSHIP    OF    CHILDREN.  533 

high  thoughts  of  faith  as  children  and  sons  of  God  by  promise, 
as  I  have  shown.  And  I  tliink  herein  is  our  great  sin,  as  it  was 
in  Christ's  own  disciples,  who  were  the  first  tliat  we  read  of  tliat 
w^ould  not  have  little  children  brought  unto  him,  for  which  he 
rebuked  them,  showing  their  privilege ;  and  for  want  of  which 
faith  in  God's  promise  about  our  children,  certainly  God  smites 
and  forsakes  many  of  our  children. 

2.  If,  therefore,  you  think  that  church  members  must  consist 
only  of  saints  by  calling,  so  that  your  meaning  is,  such  saints  as 
are  so  by  outward  and  personal  profession,  from  the  call  of  the 
gosp^el,  are  only  to  be  church  members,  this  is  an  error ;  for, 
1.  You  know  that  they  who  define  a  church  to  be  a  number  of 
visible  saints,  they  usually  put  this  phrase  in,  "  and  their  seed," 
who  may  not  profess  faith  perhaps  as  their  fathers  do,  and  you 
shall  find  that  the  Israel  of  God,  under  the  Old  Testament,  are 
all  of  them  said  to  be  adopted,  (Rom.  ix.  4,)  chosen,  and  called, 
(Is.  xli.  8,  9,)  and  f\iithful,  (Is.  i.  21,)  and  yet  we  know  they 
were  not  all  so  by  personal  profession,  but  in  respect  of  their 
joint  federation  and  the  outward  covenant  of  God  with  them.  2. 
The  outward  covenant  is  not  always  first  entered  into  by  personal 
profession  of  faith,  but  by  God's  covenant  of  promise  to  work, 
or  to  use  the  means  to  work  faith.  Hence  it  undeniably  follows 
that  as  many  may  be  in  church  covenant  before  they  profess  faith 
personally,  so  many  may  be  members  of  the  church  without  this 
profession  of  faith  ;  for  this  covenant  of  working  feith  (as  hath 
been  formerly  explained)  doth  not  only  belong  to  the  Jews,  but 
to  Gentile  churches  also,  and  behevers,  as  hath  been  proved, 
and  might  further  be  confirmed. 

Object.  But  say  you.  If  we  saw  hypocrites,  we  Avere  to  cast 
them  out  as  well  as  profane  persons  ;  and  we  see  no  grace  in 
many  children,  and  therefore  they  must  not  be  received  m. 

Ans.  1.  If  you  see  children  of  whom  you  can  not  say  that 
they  are  faithful  personally,  yet  they  may  be  faithful  federally, 
(as  hath  been  showed,)  for  they  may  lie  under  God's  covenant 
of  begetting  faith  by  some  means  in  them,  and  then  you  are  not 
to  cast  them  out,  but  accept  them,  as  God  doth. 

2.  The  children  of  godly  parents,  though  they  do  not  manifest 
faith  in  the  gospel,  yet  they  are  to  be  accounted  of  God's  church 
until  they  positively  reject  the  gospel,  either  in  themselves  or  in 
their  parents  ;  and  therefore  God  did  never  go  about  to  cast  off 
the  Jews  and  their  seed,  until  they  put  forth  positive  unbelief; 
the  Lord  promised  to  give  them  the  means  of  faith,  and  did  so; 
and  when  Christ  was  come,  and  the  gospel  sent  first  unto  them 
for  their  good,  the  Lord  herein  fidfiUed  his  covenant  mercy,  as 
4a* 


534  THE    CHURCH    MEMBERSHIP    OF    CHILDREN. 

to\Yard  his  beloved  people ;  but  when  they  rejected  these  means, 
and  cast  off  Christ  and  his  gospel,  then  (Rom.  xi.)  they  were 
broken  off,  and  not  before.  Now,  hypocrites  are  such  as  profess 
Christ  in  words,  and  yet  deny  Christ  in  deed.  (Titus  i.  16. 
2  Tim.  iii.  5.)  Hence  they  are  such  as  positively  refuse  Christ ; 
hence  the  case  of  children  in  whom  no  positive  unbelief  appears 
is  not  the  same  with  this  of  hypocrites  or  profane  persons  ;  and 
when  young  children  shall  grow  positively  such,  I  know  not  but 
they  may  be  dealt  with  as  any  otlier  members  for  any  such  like 
offense. 

Thus  you  see  an  answer  to  your  six  objections.  In  the  end 
of  your  paper  there  are  two  questions,  which  I  suppose  may  not 
a  little  trouble  against  their  baptism  and  membership.  To  these 
briefly. 

Question  1.  What  good  (say  you)  is  it  either  for  a  wicked 
or  an  elect  child,  till  he  be  converted,  to  be  in  the  church  ?  or 
what  good  may  any  have  by  beiug  in  the  church,  till  they  can 
profit  by  what  they  enjoy  ? 

Ans.  1.  The  apostle  puts  the  like  case,  and  gives  you  an 
answer,  (Rom.  iii.  1,  2,)  "What  advantage  hath  the  Jew?  and 
what  profit  is  there  of  circumcision  ?  "  What  use  or  profit  could 
the  infants  then  make  of  their  church  covenant,  membership,  or 
seal,  who  understood  none  of  these  things  ?  Do  you  think  the 
Lord  exposed  his  holy  ordinances  then  unto  contempt,  and  is 
more  careful  that  they  may  be  profitably  used  now  ?  Was  there 
no  good  by  circumcision  ?  Yea,  saith  the  apostle,  much  every 
way. 

2.  What  profit  is  it  to  persons  grown  up  to  years,  and  yet 
secretly  hypocrites,  who  enter  into  the  church  by  profession  of 
the  faith  ?  You  will  say  there  is  good  and  profit  in  respect  of  the 
privileges  themselves,  but,  they  abusing  them,  they  had,  in  this 
respect,  better  have  been  without  them,  because  they  bring 
hereby  upon  themselves  greater  condemnation.  The  same  say  I 
of  children,  whom  God  receives  into  his  church  by  promise  and 
covenant  of  doing  them  good,  although  at  present  they  may  not 
be  so  sensible  of  this  good. 

3.  To  speak  plainly,  the  good  they  get  by  being  thus  enriched 
is  wonderful.  And  here  there  is  more  need  of  a  treatise  than 
of  a  letter,  to  clear  up  the  benefits  from  all  scruples  arising  by 
being  in  outward  covenant  in  church  fellowship,  even  unto  in- 
fants. I  confess  I  find  little  said  by  writers  upon  this  subject, 
and  I  believe  the  doubts  against  children's  baptism,  as  they  arise 
by  blindness  in  this  particular,  so  I  think  that  God  suffers  that 
opinion  to  take   place,  that  by  such  darkness  he  may  bring  out 


TITE    CHURCH    MEMBERSHIP    OF    CHILDREN.  535 

light  in  this  particular.  I  will  only  hint  unto  you  some  few  of 
my  many  thoughts,  which  have  long  exercised  me  for  many 
years  in  this  thing.  The  good  by  children's  membership,  espe- 
cially when  sealed,  is  in  four  things. 

1.  In  respect  of  God.  God  shows  hereby  the  riches  of  his 
grace  toward  them,  in  taking  them  to  be  his  people ;  in  adopting 
them  to  be  his  children ;  in  preventing  them  with  many  special 
promises  aforehand  of  doing  them  good  ;  by  all  which  the  Lord 
doth,  as  it  were,  prevent  Satan,  in  wooing  their  hearts,  as  it 
were,  so  soon  to  draw  them  to  him  before  he  can  actually  stir 
to  draw  their  souls  from  him.  So  that  I  beseech  you,  consider ; 
suppose  they  can  not  as  yet  understand,  and  so  make  profit  by 
all  this ;  yet  is  it  not  good  for  them,  or  for  any  of  us,  to  partake 
of  God's  grace  before  we  know  how  to  make  use  of  it  ?  Is  it 
not  good  for  God  to  be  good  to  them  that  are  evil  ?  Is  it  not 
good  for  God  to  glorify  and  make  manifest  his  grace  to  man, 
though  man  knows  not  how  to  make  use  of  his  grace  ?  Was  it 
not  rich  grace  for  Christ  to  wash  Peter's  feet,  and  yet  he  not 
know  at  present  what  it  meant,  only,  (saith  Christ,)  "  thou  shalt 
know  it  afterward  "  ?  Is  it  not  good  for  God  to  give  life  to  us, 
and  to  let  us  be  born  in  such  and  such  a  place  of  the  gospel 
where  it  is  preached,  and  to  lay  in  mercy  aforehand  for  us, 
before  we  know  how  to  be  thankful,  or  know  how  to  use  any  of 
these  outward  mercies  ?  And  is  it  no  mercy  or  favor  to  have 
so  much  spiritual  mercy  bestowed  on  children  aforehand,  before 
tliey  can  be  thankful  or  make  use  thereof?  (Deut.  vii.  G,  7.) 
The  choosing  of  them  to  be  his  people  above  all  other  people, 
(which  you  know  was  from  the  womb,)  it  is  called  God's  setting 
his  love  upon  them,  and  the  reason  of  this  love  (ver.  8)  is 
said  to  be  because  God  loved  them  ;  this  love  was  not  electing 
and  peculiar  love,  (for  thousands  of  these  perished  and  went  to 
hell,)  but  it  was  his  external,  adopting  love,  to  choose  them  to  be 
his  people,  and  to  improve  all  means  for  their  good,  and  to  give 
them  the  good  of  all  those  means  unless  they  refuse,  and  to  give 
indefinitely  among  them,  and  particularly  to  many  of  them,  such 
hearts  as  that  they  shall  not  be  able  to  refuse  the  good  of  those 
means,  (as  hath  been  showed  formerly ;)  this  is  love  ;  great 
love  and  mercy  ;  not  shown  or  promised  to  any  who  are  not  of 
the  visible  church  throughout  the  whole  world.  By  which  God 
is  glorified,  and  let  him  be  so,  though  we  can  not  see  how  to 
profit  by  it  when  it  first  breaks  out.  Have  not  you  profited 
much  by  considering  God's  preventing  grace,  long  before  you 
understood  how  to  make  use  of  it  ?  Hath  not  God  received 
much  glory  from  you  for  it  ?     Hath   this  grace  then,  think  you, 


536  THE    CHURCH    MEMBERSHIP    OF    CHILDREN. 

been  unprofitably  spent  on  God's  part  ?  No,  verily.  The  case 
is  the  same  here  ;  David  blesseth  God  for  being  his  God  from 
his  mother's  belly,  and  from  the  womb,  (Ps.  xxii.  9,  10,)  and 
God's  grace  is  shown  through  this  expression.  (Is.  xlvi.  3.) 

2.  There  is  much  good  hereby  in  respect  of  the  parents  ;  for 
suppose  the  children  can  not  profit  by  it,  yet  parents  may ;  and 
it  is  in  respect  of  them  very  much  that  God  looks  upon  their 
children,  thus  to  receive  them  into  covenant.  (Deut.  iv.  37.) 
For,  1.  Parents  may  hereby  see  and  w^onder  at  the  riches  of 
God's  grace,  to  become  a  God  not  only  to  themselves,  but  to  take 
in  their  seed  al'so,  whose  good  they  prize  as  their  own,  and  as 
if  done  to  themselves  ;  hence  Abraham  fell  down  upon  his  face 
adoring  God,  when  he  heard  of  this  covenant.  (Gen.  xvii.)  See 
also  how  Moses  aggravates  this  love  in  the  eyes  of  all  that  had 
eyes  to  see.  (Deut.  x.  14,  15.)  2.  Hereby  God  gives  parents 
some  comfortable  hope  of  their  children's  salvation,  because 
they  be  within  the  pale  of  the  visible  church  ;  for  as  out  of 
the  visible  church  (where  the  ordinary  means  of  salvation  be) 
there  is  ordinarily  no  salvation.  (Acts  ii.  47.)  So,  if  children 
were  not  of  Christ's  visible  church  and  kingdom,  we  could 
not  hope  for  their  salvation,  no  more  than  of  pagans  or  Turks  ; 
for  if  they  be  without  God,  they  are  without  hope,  (Eph.  ii.  12  ;) 
and  to  be  without  hope  of  such,  to  whom  God  hath  made  such 
promises  of  salvation  not  given  to  pagans,  nor  proper  to  Abra- 
ham, is  very  hard,  and  horrid  to  imagine  ;  for  the  promise  runs 
universally,  that  "  the  seed  of  the  upright  (whether  Jews  or  Gen- 
tiles) shall  be  blessed."  (Ps.  cxii.  1,  2.  Prov.  xx.  7.)  3.  Here- 
by parents  are  stirred  up  the  more  earnestly  to  pray  for  them, 
because  God's  covenant  and  promise  is  so  large  toward  them,  at 
which  prayer  looks,  and  by  which  it  wrestles  with  God ;  and 
hence  we  find  that  Moses  and  others,  they  use  this  argument 
in  their  prayers :  "  O  God  of  Abraham,  Isaac,  and  Jacob,"  etc. 
4.  Hereby  they  may  not  only  hope  and  pray,  but  are  encouraged 
to  believe  concerning  their  children  and  the  rest  of  those  who 
are  in  covenant  among  them,  that  God  will  do  them  good,  as 
they  conclude  mercy  to  the  remnant,  forgiviness  of  their  sins, 
with  faith  upon  this  ground,  "  Thou  wilt  remember  the  truth  to 
Jacob,  and  thy  mercy  to  Abraham,  SAvorn  unto  our  fathers  in 
days  of  old."  (Micah  vii.  18,  20.)  This,  indeed,  is  the  children's 
faith  for  themselves  and  their  children ;  but  so  it  may  be  a 
ground  of  parents'  faith.  And  if  we  pray  for  our  children,  why 
should  we  doubt  (leaving  only  secrets  to  God)  if  we  see  them 
die  before  they  reject  the  gospel  positively  ?  I  see  no  reason  for 
any  man  to  doubt  of  the  salvation  of  his  child  if  he  dies,  or  that 


THE    CllUliCn    MEMBERSHIP    OF    CHILDREN.  537 

God  will  not  do  good  to  bis  child  in  time  if  he  lives.  5.  This 
stirs  up  their  he<ai-ts  to  be  the  more  sincerely  holy,  and  keep  in 
with  God,  because  of  their  children  ;  and  to  educate  them  with 
more  care  and  watchfulness,  because  they  are  the  Lord's  children 
as  well  as  theirs ;  they  are  not  common,  but  holy  vessels,  and 
therefore  let  them  see  that  they  be  not  defiled;  and  hence  we 
find  that  when  God  exhorts  to  any  duty  of  holiness  in  Scripture, 
he  oft  makes  this  the  ground  of  it,  "  I  am  your  God ; "  and  henee 
God  aggravates  their  sin  in  offering  their  children  to  Molech, 
(Ezek.  xvi.,)  because  they  were  his  children,  that  should  have 
been  better  used. 

3.  In  respect  of  themselves  the  good  is  very  great.  1.  It  is  a 
special  means  to  prevent  sin.  (Deut.  xxix.)  I  make  this  cove- 
nant, not  only  with  him  that  is  present,  but  with  your  seed  also, 
who  are  not  here,  (ver.  15,)  lest  there  should  be  among  you 
man  or  woman,  family  or  tribe,  whose  heart  turns  away  from 
God,  and  lest  there  should  be  a  root  of  gall  and  wormwood ;  and 
indeed  it  mightily  works  on  the  heart  to  think.  Shall  I,  whom 
God  hath  chosen  to  be  his,  be  my  own,  or  be  the  devil's,  or  be 
my  lusts'  ?  etc.  2.  It  is  a  strong  motive  and  engagement  upon 
them  to  forsake  sin,  even  the  uncircumcision  and  sin  of  their  hearts, 
as  is  evident,  Deut.  x.  15,  16.  The  Lord  had  a  delight  to  choose 
the  seed  of  your  fixthers,  even  you,  to  be  his  people,  as  it  is  this 
day  :  what  follows  ?  "  Therefore  circumcise  the  foreskin  of  your 
hearts,  and  be  no  more  stift'  necked.  3.  It  is  a  special  help,  as  to 
avert  their  hearts  from  sin,  so  to  convert  and  turn  them  to  God, 
and  to  make  them  look  toward  God,  that  he  would  turn  them, 
when  perhaps  they  are  without  any  hope  (in  other  respects)  of 
mercy,  or  of  being  able  by  any  means  they  can  use  to  turn  them- 
selves;  this  is  evident,  Acts  iii.  19,  with  ver.  25.  Repent  and 
be  converted,  for  you  are  the  children  of  the  covenant  which 
God  made  with  our  fathers  ;  this  draws  their  hearts,  \vhen  they 
see  how  God  calls  them  to  return.  (Jer.  iii.  22.)  Come  unto 
me,  ye  backsliding  children,  etc. :  we  come  unto  thee,  for  thou 
art  the  Lord  our  God.  When  backsliding  Ephraim  could  not 
convert  himself,  he  cries  unto  God,  ''  0,  turn  me,  and  I  shall  be 
turned,  for  thou  art  the  Lord  my  God,"  (Jer.  xxxi.  18,)  w^hich 
places  can  not  be  meant  of  being  their  God  only  by  internal  cov- 
enant, in  giving  to  them  the  special  benefits  of  the  covenant,  for 
then  they  should  be  in  covenant  with  God,  and  have  remission 
of  all  their  sins,  etc.,  before  they  were  turned,  or  before  faith  ; 
and  therefore  it  is  meant  of  being  a  God  in  outward  and  external 
church  covenant,  which  is  no  small  motive  and  loadstone  to 
beheve.     And  although  many  do  not  believe,  and  will  not  be 


508  THE    CffUKCH   ME^rBERSHIP    OF   CinLDRTirsro. 

tnriied,  yet  this  covenant  is  a  liigh  privilege  and  great  fdvor^ 
fit  in  itself  to  draw  to  God,  tbo'iigli  n^^anj  believe  not ;  and  hence- 
the  apostle  saith  that  the  privilege  of  the  Jews  is  grei:^  in  having^ 
God's  ora«les  (which  contain  God's  coveTiivnt)con^.mitt©d  to  them,, 
though  some  believe  not,  which  uabelJef  makes  not  (he  saith) 
the  faith  of  God,  i.  e.,  God'^s  pi'omise  or  covenant,  of  none  effect^ 
©r  an  ineffectual  and  fruitless  co-venant ;  for  this  wci-d  of  God's 
covenant  shall  take  some  effect  among  some  sii«h  a&  are  in  it  ;•  whicb 
therefore  is  a  privilege,  though  many  perish,  as  is  evident,  Rom, 
ix.  4,  6.  4.  It  is  a  special  means  of  binding  them  fast  to  God 
when  they  are  turned.  Jer.  xiii.  11,  "-As  the  girdle  cleaveth 
'Jinto  a  man,  so-  have  I  caused  the  whole  house  of  Israel  to  cleave 
tinto  me,  that  they  may  be  for  a  name  and  glory,"  Deut.  xxx. 
20,  "  Thou:  shalt  cleave  unto  him,  because  he  is  thy  life,  and  the 
length  of  thy  days ; "  be  wa-s  not  their  life  spiritually  and  savingly, 
(for  many  thus  exhorted  wers  d^ad  aind  in  their  sins,)  but  fed- 
erally, or  in  outward  covenant.  5.  If  they  shall  forsake  and 
break  loose  from  God,  and  from  the  bond  of  his  covenant,  and 
have  (as  much  as  in  them  lies)  cast  themselves  out  of  cove- 
nant by  their  own  i^erfidiousness  and  breach  of  covenant,  that; 
one  would  think  now  tliere  is  no  more  hope,  yet  it  is  a  special' 
means  to  encourage  their  hearts  to  return  again,  even  when  they 
seem'  to  be  utterly  cast  off;  and  therefore  it  is  said,  (Jer.  iii.  1,) 
"Though  thou  hast  committed  whoredom  with  many  lovers^ 
(whereby  the  covenant  was  broken,)  yet  return  unto  me;"  so, 
(Deut.  iv.,)  if  when  you  are  scattered  among  the  nations,  and 
shall  serve  wood  and  stone,  and  be  in  great  tribulation,  if  from 
thence  thou  seek  the  Lord  thy  God,  thou  shalt  find  him,  he  will 
not  forsake  thee  ;  and  what  is  the  reason  of  it  ?  viz.,  his  remem- 
brance of  the  covenant  with  their  fathers,  for  so  it  is  Deut.  iv. 
27-31.  But  I  forbear  to  name  more  such  things  as  these  which 
come  by  outward  covenant  to  inchurched  members. 

4.  In  respect  of  others  their  good  is  very  great;  for,  1.  Now 
they  may  enjoy  the  special  watch  and  care  of  the  whole  church, 
which  otherwise  they  must  want.  2.  They  hereby  have  the  more 
fervent  prayers  of  others  for  their  good  ;  and  hence  (Rom.  ix. 
1-3)  we  see  how  Paul  upon  this  ground  had  great  zeal  in  his 
prayers  for  the  Jews,  not  only  because  his  countrymen,  but 
especially  because  to  them  did  belong  the  adoption  and  covenants, 
and  they  had  gracious  fathers,  etc.  So,  (Ps.  Ixxxix.  49,)  "  Lord, 
remember  thy  former  loving  kindnesses,  which  are  sworn  to  David 
in  truth."  And  hence  we  see  Moses  oft  pleads  and  prevails  with 
God  in  prayer  for  the  sinning  Israelites,  viz.,  "  O,  remember 
Abraham,  Isaac,  and  Jacob." 


THE  t:nrRcn  membership  of  children.  539 

Now,  I  pray  you,  lay  all  these  things  together,  and  then  see 
whether  you  have  any  cause  to  say,  What  profit  is  there  by 
covenant  and  church  nfiembership  of  persons  net  yet  able  to 
profess  the  faith  of  Jesus  Christ  ? 

Quest.  2.  Ygu  say,  v/lien  families  w^re  churcli^s,  all  of  the 
family  were  of  th-e  church,  and  when  a  nation  was  a  church,  all 
(that  were  of  that  nation  were  of  that  churcli ;  but  now-,  believers 
l)eing  matt-er  of  the  church,  v/hat  if  none  were  admitted  till  they 
■can  hold  forth  visible  faith  ?  would  not  many  of  these  things  be 
more  clear? 

Ans.     In  tli€se  W'ords  there  is  a  threefold  mistake, 

1.  That  all  of  the  family  and  nation  in  former  times  were  of 
the  church  :  this  is  false ;  for  God  n«v«r  took  any  to  be  his 
•church  but  as  they  were  believers,  at  least  externally^  in  that 
nation.  I  say  believers ;  which  either  are  professed  believers, 
or  promised  believers,  such  as  by  outward  covenant  shall  have 
the  means  to  be  made  believers  in  that  nation ;  and  hence  you 
have  heard  that  the  nation  of  the  J^ws 'stood  by  faith,  and  were 
broken  oif  by  unbelief;  and  if  any  rejected  the  covenant,  as  Ish- 
mael  and  Esau,  they  were  not  of  that  church,  though  they  did 
■and  might  dwell  Ir  that  nation,  as  doubtless  thousands  did, 

2.  You  think  that  visible  personal  faith  only  makes  the  church, 
^nd  members  of  it  i  which  is  an  error,  as  may  appear  from  many 
things  already  said ;  for  children  may  be  in  God's  account  pro- 
fessors of  th'e  faith  parentally  as  well  as  personally  ;  i,  e.,  in  the 
profession  of  their  parents  as  well  as  in  their  own.  And 
hence  you  shall  find  that  the  covenant  God  entered  icto  with  the 
parents  of  church  members  personally,  the  children  are  said  to 
have  that  covenant  mad^  with  them  many  hundred  years  after. 
See,  for  this  purpose,  among  hundreds,  these  few  scriptures, 
Haggai  ii,  5.  In  Haggai's  time  God  is  said  to  make  a  covenant 
witli  them  then  when  they  came  out  of  Egypt,  (which  was  not 
personally,  but  parentally ;)  so,  (Hos.  xii,  4,  5,)  when  God  en- 
tered into  covenant  with  Jacob  at  Bethel,  God  is  said  to  speak 
with  us  who  lived  many  years  after  ;  and  hence  the  children 
many  years  after  challenge  God's  covenant  with  them,  Avhich  was 
made  with  their  fathers  for  them.  (Micah  vii.  19,  20.)  Hence, 
also,  those  children  are  said  to  come  to  Christ  who  were  not 
able  to  come  themselves,  but  only  were  brought  in  the  arms  of 
others  to  Christ.  It  is  a  known  thing  among  men,  that  a  father 
may  receive  a  gift  or  l-egacy  given  to  him  and  his  heirs,  and  he 
and  his  heirs  are  bound  to  perform  the  condition  of  the  covenant 
and  promise  by  which  it  is  conveyed,  and  that  the  child  doth  this 
in  his  father. 


540  THE    CHURCH    MEMBERSHIP    OF    CHILDKEISr, 

3.  You  think  that  if  men  only  grown  up  and  able  to  profess 
faith  should  be  of  the  church,  then  all  things  would  be  more  cleaf 
about  children.  Truly,  I  believe  the  quite  contrary,  upon  the 
grounds  before  laid  down;  for,  1.  Hereby  pollution  of  the  church 
shall  not  be  avoided,  but  rather  introduced,  to  exclude  children 
from  a  holy-making  covenant,  as  we  have  proved.  2.  Hereby 
that  good  and  benefit  of  their  covenant  should  be  lost  (not  gained) 
by  excluding  them  out  of  covenant  until  they  can  personally  pro- 
fess and  make  use  of  the  covenant.  The  wisdom  of  man  fur- 
thers not  the  righteousness  of  God.  And  here  let  me  conclude 
with  the  naked  profession  of  my  faith  to  you  in  this  point,  which 
is  a  bulwark  of  defense  against  all  that  is  said  by  Anabaptists 
against  baptizing  of  infants. 

1.  That  the  children  of  professing  believers  are  in  the  same 
covenant  God  made  with  Abraham  :  Abraham  was  a  father  of 
many  nations,  and  not  of  one  nation  only  ;  and  hence  the  same 
covenant  made  with  him  and  the  believing  Israel  in  that  nation, 
the  same  covenant  is  made  with  all  his  believing  seed  in  all  other 
nations.  2.  That  baptism  is  a  seal  of  our  first  entrance  and 
admission  into  covenant ;  and  therefore  is  to  be  immediately 
applied  to  children  of  believing  parents  as  soon  as  ever  they  be 
in  covenant,  and  that  is  as  soon  as  they  become  the  visible  seed 
of  the  faithful,  for  so  the  covenant  to  Abraham  runs,  (••'  I  will  be 
thy  God,  and  the  God  of  thy  seed,")  not  only  his  elect  seed,  but 
church  seed,  (as  hath  been  showed,)  not  only  of  his  seed  in  that 
one  nation,  but  in  all  nations. 

These  two  things  I  can  not  tell  how  to  avoid  the  light  of,  they 
are  so  clear ;  and  the  ignorance  of  these  makes  so  many  Ana- 
baptists, (as  they  are  called,)  and  I  never  yet  met  with  any 
thing  written  by  them  (and  much  I  have  read)  that  was  of  any 
considerable  weight  to  overthrow  these.  But  I  forget  myself, 
and  trouble  you :  my  prayer  is,  and  shall  be,  that  the  Lord  would 
give  you  understanding  in  all  these  things. 


END    OF   VOL.   III. 


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